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University  of  Illinois  Library 


THE  UNIVERSITY 
OF  ILLINOIS 
LIBRARY 


From  the  collection  of 
Julius  Doerner,  Chicago 
Purchased,  1918. 

B&se 

1955 


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LECTURES 


UPON 

THE  HISTORY 

OP 


OUR  LORD  AND  SAVIOUR 
JESUS  CHRIST. 


B Y TH  E 

REV.  HENRY  BLUNT,  A.M. 

RECl’OR  OF  UPPER  CHELSEA  ; LATE  FELLOW  OF  PEMBROKE  COLLEOS, 
CAMBRIDGE;  AND  CHAPLAIN  TO  HIS  GRACE, 

THE  DUKE  OF  RICHMOND. 


■Met!)  American  IHtittfoit 


PHILADELPHIA : 

PUBLISHED  BY  H.  HOOKER, 

SOUTH- VVKST  CORNER  OF  EIGHTH  AND  CHESTNUT  STREE  ^^S 

185  3. 


Digitized  by  the  Internet  Archive 
in  2017  with  funding  from 

University  of  Illinois  Urbana-Champaign  Alternates 


https://archive.org/details/lecturesuponhist00blun_0 


3^) 


(853 


PREFACE. 


In  undertaking  the  present  history,  the  author  felt 
more  anxiety,  and  in  committing  it  to  the  press  he  stik 
feels  more  hesitation,  than  on  any  former  occasion. — 
The  narrative  of  the  life  of  our  divine  Lord  and  Mas- 
ter forms  the  sum  and  substance  of  the  Gospels.  To 
comment  upon  this,  in  a manner  at  all  equal  to  its  re- 
quirements, is  far  beyond  the  author’s  pov^ers ; to  com- 
ment upon  it  plainly,  and  scripturally,  and  usefully,  is 
all  at  which  he  aims ; but  for  this  much  labour,  and 
prayer,  and  time  are  needed. 

If  every  incident  in  such  a life  is  to  be  noticed — and 
where  is  the  Christian  who  would  willingly  part  with  a 
single  line  in  the  portraiture  of  his  divine  Master? — 
years  must  pass  away  before  its  conclusion.  In  ordi- 
nary times,  and  the  present  are  not  ordinary  times, 
many  are  the  vicissitudes  which  would  occur  during 
the  period  that  such  a history,  if  we  are  permitted  to 
conclude  it,  needs  must  occupy.  Many  a youthful 
reader,  now  entering  upon  life,  perhaps  too  full  of  his 
approaching  prospects  to  give  much  heed  at  present  to 
instructions  such  as  these,  will,  ere  they  close,  be  so- 
bered by  the  stern  realities  of  life,  and  softened  by  the 
influences  of  God’s  good  Spirit,  to  an  attention  to  the 
things  belonging  to  his  peace.”  While  many  an  aged 
Christian,  who  now  delights  in  the  narration  of  all  that 

the  Beloved”  of  his  soul  said,  and  did,  and  suffered 

(3) 


4 


iv 


PREFACE. 


while  on  earth,  will,  perhaps,  before  this  simple  illustra- 
tion of  it  is  concluded,  have  ceased  from  human  teach- 
ers and  their  imperfect  ministrations ; will  have  ex- 
changed the  written  for  the  lirmg  Word;  will  be  dwell- 
ing “in  the  light  which  no  man  can  approach  unto,” 
and  hearing  these  passages  of  the  mortal  life  of  his  Re- 
deemer, perhaps  from  the  lips  of  those  who  witnessed 
them,  but  certainly  in  the  immediate  presence  of  him, 
“whom,  not  having  seen,  ye  love.” 

To  the  sincere  Christian,  reflections  such  as  these 
will  be  productive  of  anxiety ; it  is  enough  that  no  ho- 
lier subject  can  occupy  him  here  below;  no  higher  sub- 
ject even  in  eternity,  than  to  dwell  upon  the  precious 
words,  the  mighty  deeds,  the  almighty  love  of  the  infi- 
nite, the  adorabJe  Redeemer,  the  co-equal,  co-eternal 
Son  of  the  living  God. 

May  the  prayers  of  the  reader  so  accompany  the 
efforts  of  the  author,  and  the  grace  of  God  so  “ prevent 
and  follow”  both,  that  he  may  not  disgrace  the  match- 
less theme,  but  be  enabled  to  speak  of  the  divine  Sa- 
viour as  one  who,  although  he  has  never  learnt  where 
the  favoured  son  of  Zebedee  delighted  to  lay  his  head, 
has  not  been  denied  “ the  crumbs  which  fall  from  the 
Master’s  table.” 

Upper  Chelsea, 

January,  1834. 


CONTENTS 


SECTION  I. 


LECTURE  I. 

Matthew  i.  18. 

“ Now  the  birth  of  Jesus  Christ  was  on  this  wise.'^ 

The  “mystery  of  Christ’s  holy  incarnation.”  The  birth  of  the 
Lord  Jesus  Chns.  The  birth  of  the  Saviour  announced  to  the 
shepherds.  The  shepherds’  faith  and  the  Shepherd’s  bless^ 

ing 15 


LECTURE  IT. 

Luke  ii.  21. 

“ When  eight  days  were  accomplished  for  the  circumcising  of 
the  child,  his  name  was  called  Jesus,  which  was  so  named  of  the 
angel  before  he  was  conceived  in  the  womb^ 

The  circumcision  of  Jesus.  Infant  baptism.  “ Thou  shall  call  his 
name  Jesus.”  The  presentation  in  the  temple  Address  to 
Christian  parents.  Simeon  and  Anna.  ...  26 

LECTURE  III. 

Luke  ii.  51. 

“ And  he  went  down  with  them,  and  came  to 
subject  unto  them^ 

The  visit  of  the  Magi.  The  flight  into  Egypt, 
in  the  temple  in  the  midst  of  the  Doctors, 
parents.  Parental  discipline. 

LECTURE.  IV. 

Matthew  iv.  3. 

“ And  when  the  tempier  came  to  him,  he  said,  If  thou  be  the  Son 
of  God,  command  that  these  stones  be  made  bread.'^ 

The  baptism  of  our  Lord.  The  first  temptation. 

1# 


Nazareth,  and  was 

The  return.  Christ 
Was  subject  to  his 
37 


V 


49 


Vi 


C O IV  T E N T S . 


LECTURE  V. 

Matthew  iv.  8,  9. 

“ Again  the  devil  tnketh  him  up  into  an  exceeding  high  moun- 
tain, and  showeth  him  all  the  kingdoms  of  the  world,  and  the  glory 
of  the7n;  and  saith  unto  him,  all  these  things  will  1 give  thee,  if 
thou  wilt  fall  down  aiid  worship  me'' 

The  second  temptation.  Faith  and  presumption.  Encouragement. 
The  third  temptation.  “All  these  things  will  I give  thee.”  60 


LECTURE  VI. 

John  i.  49. 

“ Nathanael  answered  and  saith  unto  him,  Rabbi,  thou  art  the  Son 
of  God ; thou  art  the  King  of  Israel." 

John  the  Baptist.  His  first  testimony  to  Jesus.  Calling  of  Andrew. 
Of  Simon  Peter.  The  future,  in  mercy,  hidden  from  our  eyes. 
Calling  of  Philip.  Interview  with  Nathanael.  Prejudice.  70 

LECTURE  VII. 

John  ii.  1,  2. 

“ And  the  third  day  there  was  a marriage  in  Cana  of  Galilee," 

The  marriage  at  Cana.  First  miracle.  Address  to  married  persons. 
The  wife’s  obedience.  The  husband’s  responsibility.  . 81 


SECTION  II. 


^LECTURE  1. 
John  ii.  13 — 15. 


'•^And  the  Jews'  passover  was  at  hand ; and  Jesus  went  up  to 
Jerusalem,  and  found  in  the  temple  those  that  sold  oxen,  and  sheep, 
and  doves,  and  the  changers  of  money  sitting  ; and  when  he  had 
made  a scourge  of  small  cords,  he  drove  them  all  out  of  the  temple." 

The  first  Passover  after  the  commencement  of  our  Lord’s  ministry. 
Jesus  cleanses  the  temple.  Zeal  and  discretion  equally  neces- 
sary in  all  reformation. 96 


CONTENTS.  vil 

LECTURE  II. 

John  iii.  1,  2. 

“ There  was  a man  of  the  Pharisees,  named  Nicodemus,  a ruler 
of  the  Jews;  the  same  came  to  Jesus  by  night''* 

The  interview  with  Nicodemus.  “ Except  a man  be  born  again  he 
cannot  see  the  kingdom  of  God.”  No  new  doctrine.  The  Gos- 
pel, a “savour  of  life  unto  life,  or  of  death  unto  death,”  to  all 
who  hear  it . 105 


LECTURE  III. 

John  iv.  10. 

Jesus  answered  and  said,  unto  her,  If  thou  knewest  the  gif t of 
God,  and  who  it  is  that  sailh  to  thee,  give  me  to  drink,  thou  wouldesl 
have  asked  of  him  and  he  would  have  given  thee  living  water." 

Persecution.  Jesus  “ wearied  with  his  journey.”  “The  gift  of 
God.”  Conversion  of  the  Samaritan  woman.  . . 116 


LECTURE  IV. 

John  iv.  50. 

“ Jesus  saith  unto  him,  Go  thy  way,  thy  son  liveth.  And  the 
man  believed  the  word  that  Jesus  had  spoken  unto  him,  and  he 
went  his  way." 

A prophet  is  not  honoured  in  his  own  country.  Jesus  heals  the 
nobleman’s  son.  Three  striking  examples  of  our  Lord’s  treat- 
ment of  the  ignorant,  the  sinning,  and  the  suffering.  Invitation 
to  these  three  classes.  126 


LECTURE  V. 

Luke  iv.  33,  34. 

“ And,  in  the  synagogue  there  teas  a man,  which  had  a spirit  of 
an  unclean  devil,  and  cried  out  with  a loud  voice,  saying.  Let  us 
alone ; what  have  we  to  do  with  thee,  thou  Jesus  of  Nazareth  J art 
thou  come  to  destroy  us?  I know  thee  who  thou  art:  the  Holy  One 
of  God." 

Our  Lord  resides  in  C ipernRum.  Demoniacal  possession.  The  un- 
clean spirit  bears  testimony  to  Jesus.  Our  Lord  heals  Simon’s 
wife’s  mother  of  a great  fever.  Address  to  convalescents.  138 


CO:ST  E NTS. 


viii 


LECTURE  VI. 

Mark  ii.  5. 

“ When  Jesus  saw  their  faith,  he  said  unto  the  sick  of  the  Jialsy^ 
Son^  thy  sins  be  forgiven  theey 

Jesus  heals  a leper.  Heals  the  paralytic.  Has  power  on  earth  to 
forgive  sin.  . . . . , . ' . . 147 


LECTURE  VII. 

Luke  v.  27,  28. 

“ And  after  these  things  he  went  forth,  and  saw  a publican, 
named  Levi,  sitting  at  the  receipt  of  custom ; and  he  said  unto 
hi'm.  Follow  me.  And  he  left  all,  rose  up  and  followed  him," 

The  calling  of  St.  Matthew.  On  conversion.  Still  a supernatural 
work — and  a decisive  work.  .....  158 


SECTION  III. 


LECTURE  I. 

John  v.  8. 

“ Jesus  saith  unto  him.  Rise,  take  up  thy  bed,  and  walk," 

lesus  goes  up  to  Jerusalem  to  attend  the  second  Passover  during 
• his  ministry.  Pool  of  Bethesda.  Jesus  heals  the  impotent 
man.  . 170 


LECTURE  II. 

John  v.  25. 

“ Verily,  verily,  I say  unto  you,  the  hour  is  coming,  and  now  is, 
when  the  dead  shall  hear  the  voice  of  the  Son  of  God,  and  they 
that  hear  shall  live," 

Our  Lord  taken  before  the  Sanhedrim.  Accused  of  Sabbath  break- 
ing. Answers  the  charge.  Accused  of  making  himself  equal 
with  God.  Acknowledges  this  great  truth,  and  establishes  it. 
Proclaims  the  general  judgment 180 


CONTENTS. 


\j 


LECTURE  III. 

Luke  vi.  12,  13. 

“ And  it  came  to  pass  in  those  days  that  he  went  out  mto  a 
mountain  to  pray,  and  continued  all  night  in  prayer  to  God.  And 
when  it  was  day,  he  called  unto  him  his  disciples : and  of  them  he 
chose  twelve,  whom  also  he  named  apostles.'*' 

Our  Lord  continues  “all  night  in  prayer  to  God.”  Chooses  and 
ordains  the  twelve  Apostles.  The  Christian’s  duty  of  praying  tor 
ministers.  The  Sermon  on  the  Mount.  Jesus  entertained  by  Si- 
mon the  Pharisee.  A woman  who  was  a sinner,  anoints  our 
Lord’s  feet.  Forgiveness  of  sin  produces  love  to  the  Saviour.  191 

LECTURE.  IV. 

Matthew  xii.  81. 

Wherefore  I say  unto  you,  all  manner  of  sin  and  blasphemy 
shfdl  be  forgiven  unto  men  ; but  the  blasphemy  against  the  Holy 
Ghost  shall  not  be  forgiven  unto  men'' 

Our  Lord  cures  the  blind  and  dumb  demoniac.  Answers  the  charge 
of  casting  out  devils  through  Beelzebub.  “The  sin  against  the 
Holy  Ghost.”  Its  nature  and  prevention.  Jesus  begins  to  speak 
in  parables.  The  storm  on  the  Lake  of  Gennesaret.  , 202 

LECTURE  V. 

Mark  v.  25 — 28. 

“A  certain  woman,  when  she  heard  of  Jesus,  came  in  the  press 
behind,  and  touched  his  garment.  For  she  said,  If  I may  but 
touch  his  clothes,  I shall  be  whole." 

Christ  visits  the  Gadarenes,  and  is  urged  to  depart,  Jairus  be- 
seeches our  Lord  to  go  and  heal  his  daughter.  The  woman 
healed  of  an  issue  of  blood.  The  Lord’s  “ hidden  ones.”  “ Only 
believe.”  Jesus  raises  Jairus’s  daughter.  . - . • 213 

LECTURE  VI. 

John  vi.  37. 

“ All  that  the  Father  giveth  me,  shall  come  to  me,  and  him  that 
comelh  to  me  I will  in  no  wise  cast  out." 

The  third  passover  during  our  Lord’s  ministry.  The  people  fol- 
low Christ,  “ because  they  did  eat  of  the  loaves,  and  were  filled.” 
Jesus  the  true  bread  which  came  down  from  heaven.  On  feed- 
ing by  faith  upon  the  Son  of  God.  “ All  that  the  Father  giveth 
me  shall  come  unto  me.”  “ No  m^m  can  come  to  me  except  the 
Father  which  hath  sent  me  draw  him.”  . . . 225 


SECTION  IV. 


LECTURE  I. 

Matthew  xv.  28. 

“ Then  Jesus  answered  and  said  unto  her^  O woman,  great  is 

thy  faith ; he  it  unto  thee  even  as  thou  wilt.  And  her  daughter 

was  made  whole  from  that  very  hour.'*'’ 

The  third  year  of  our  Lord’s  ministry.  Jesus  answers  the  Pharisees 
who  asked  why  the  disciples  ate  with  unwashen  hands.  Visits 
the  confines  of  Tyre  and  Sidon.  Heals  the  daughter  of  the  Syro- 
phoenician  woman.  “ Great  is  thy  faith.”  Jesus  feeds  four  thou- 
sand with  seven  loaves. 239 

LECTURE  TI. 

John  vii.  37. 

*^In  the  last  day,  that  great  day  of  the  feast,  Jesus  stood  and  cried, 
saying.  If  any  man  thirst,  let  him  come  unto  me,  and  drink.'*'* 

Jesus  goes  towards  Dalmanutha.  Thence  to  Bethsaida,  and  through 
the  villages  of  Cecsarca  Philippi.  Peter’s  confession.  The  trans- 
figuration. Jesus  sends  forth  the  seventy  disciples.  Goes  up  tc 
Jerusalem  to  attend  the  Feast  of  Tabernacles.  Preaches  in  the 
temple  “about  the  middle  of  the  feast.”  Preaches  again  on 
the  “ great  day  of  the  feast.” 249 

LECTURE  III. 

St.  John  xi.  43. 

^And  when  he  thus  had  spoken,  he  cried  with  a loud  voice,  Laza- 
rus, come  forth.'*'* 

The  visit  of  our  Lord  Jesus  Christ  at  the  house  of  Lazarus.  The 
sickness  of  Lazarus.  His  death.  His  resurrection.  Beautiful 
application  of  our  Church  of  the  words  of  our  Lord,  “ I am  the 
resurrection  and  the  life.” 260 

LECTURE  IV. 

Matthew  xix.  16. 

“ And,  behold,  one  came  and  said  unto  him.  Good  Master,  7vhat 
good  thing  shall  I do  that  1 may  have  eternal  life  .^” 

Tfie  young  ruler’s  character.  His  inquiry.  The  reply  of  our 
Lord,  and  its  effect.  The  striking  analogy  between  this  case 
and  many  in  the  present  day.  .....  273 


CONTENTS. 


XI 


LECTURE  V. 

Luke  xix.  9. 

“ And  Jesus  said  unto  him^  This  day  is  salvation  come  to  tins 
house,  forasmuch  as  he  also  is  a son  of  Abraham,'^'* 

The  petition  of  Salome,  James  and  John.  “ Ye  know  not  what  ye 
ask.”  Conversation  of  Zaccheas 287 

LECTURE  VI. 

Mark  xiv.  8. 

“ She  hath  done  what  she  couldy 

Jesus  in  the  house  of  Simon  the  leper.  Mary’s  offering*.  Judas 
condemns  Mary.  Our  Lord  defends  her.  Are  we  doing  what 
we  can  ? Our  Lord’s  triumphant  entry  into  Jerusalem.  La- 
mentation over  the  devoted  city.  ....  299 


EXPOSITORY  LECTURES.^ 

LECTURE  I. 

John  xvii.  24. 

“ Father,  I will  that  they  also,  whom  thou  hast  given  me,  he  with 
me  where  I am,  that  they  may  behold  my  glory^ 

Object  of  these  lectures.  Our  Lord  Jesus  Christ  keeps  the^ass- 
over  for  the  last  time.  Prays  for  his  disciples.  That  his  heavenly 
Father  may  keep  them,  sanctify  them,  glorify  them.  Christ 
prays  not  for  the  world.  Daily  sanctification  necessary  to  the 
believer 317 


LECTURE  II. 

John  xviii.  8. 

“ Jesus  answered,  I have  told  you  that  1 am  he ; If  therefore  ye 
seek  me,  let  these  go  their  way." 

Our  Lord  in  the  garden  of  Gethsemane.  His  apprehension.  325 
LECTURE  III. 

John  xviii.  19. 

“ The  high  priest  then  asked  Jesus  of  his  disciples,  and  of  his 
doctrine," 

Our  Lord  Jesus  Christ  before  Caiaphas.  Again  before  Caiaphas 
and  the  assembled  Sanhedrim 330 


CONTENTS. 


xii 


LECTURE  IV. 

John  xviii.  38. 

Pilate  saith  unto  him^  What  is  truth 

Our  Lord  Jesus  Christ  before  Pilate.  Privately  examined.  Ju- 
dicially examined.  “ What  is  truth  P’  . . . 334 

LECTURE  V. 

John  xix.  12. 

“ And  from  thenceforth  Pilate  sought  to  release  him , but  the 
Tews  cried  out^  sayings  If  thou  let  this  man  go,  thou  art  not 
CcBsaPs  friendy 

The  character  of  Pilate.  Lessons  to  be  drawn  from  Pilate’s  con- 
duct. “ Behold  the  man.” 339 

LECTURE  VI. 

John  xix.  17. 

“ And  he  bearing  his  cross  icent  forthP 

Our  Lord  Jesus  Christ  delivered  to  be  crucified.  “Bearing*  his 
cross.”  Crucified.  Commends  his  mother  to  the  care  of  the 
beloved  apostle.  “ It  is  finished.”  ....  344 

LECTURE  VII. 

John  xix.  41,  42. 

“ Now  in  the  place  where  he  was  crucified,  there  was  a garden . 
and  in  the  garden  a new  sepulchre,  wherein  was  never  man  yet 
laid,  there  laid  they  Jesus y 

The  soldiers  break  the  legs  of  the  malefactors.  “ A bone  of  him 
hall  not  be  broken.”  “ One  of  the  soldiers  with  a spear  pierced 
his  side.”  Sanctification  and  justification.  Jesus  in  the  sepul- 
chre.   351 


LECTURE  VIII. 

John  xx.  13. 

“ And  they  say  unto  her,  Woman,  why  weepest  thou  ? She  saith 
unto  them.  Because  they  have  taken  away  my  Lord,  and  1 know 
not  where  they  have  laid  himy 

Visit  of  the  women  to  the  sepulchre.  Appearance  of  oiir  Lord  to 
Mary  Magdalene.  The  risen  Saviour.  . . . 350 


THE  HISTORY 

OF 

OUR  LORD  AND  SAVIOUR 
JESUS  CHRIST. 


SECTION  1. 

FROM  HIS  BIRTH  TO  THE  FIRST  PASSOVER  AFTER  THE 
COMMENCEMENT  OF  HIS  PUBLIC  MINISTRY. 


# 


2 


(15) 


LECTURES 


LECTURE  I. 

St.  Matthew  i.  part  of  the  18th  verse. 

“ Now  the  birth  of  Jesus  Christ  was  on  this  wise.’' 

In  opening  to  you  the  subject  of  the  Lectures  for  the  ensu- 
ing season,  as  has  been  usual  with  me  upon  this  day,  I confess 
I never  felt  so  much  oppressed  by  the  difficulty  of  the  under- 
taking as  at  the  present  moment.  My  plan  has  heretofore  acen 
to  bring  before  you  for  ‘‘reproof,  for  correction,  for  instruction 
in  righteousness,”  the  lives  of  some  of  the  eminent  servants  of 
the  Most  High,  as  recorded  in  holy  Scripture,  and  to  point  out, 
according  to  the  ability  which  God  has  given  me,  the  striking 
features  of  their  history,  either  for  your  imitation  or  avoidance. 
If  we  have  felt,  and  I confess  that  I have  often  deeply  felt,  that 
there  was  a degree  of  presumption  in  one  so  ignorant  and  so 
imperfect  taking  upon  him  to  comment  with  all  freedom  upon 
the  language,  and  actions,  and  tenor  of  life  of  these  most  holy 
men  of  old,  how  must  this  feeling  be  increased,  when  we  ap- 
proach, for  a similar  purpose,  not  the  servants,  but  the  Master 
— not  those  who,  with  their  highest  degrees  of  holiness,  were 
still  but  the  poor,  sinful  followers  of  the  great  Jehovah,  but 
the  co-equal  and  co-eternal  Son  ! 

Often  have  I desired  to  minister  to  you  upon  this  high  and 
holy  theme,  and  as  often  have  shrunk  from  it  dismayed  at 
the  arduous  task,  and  fearful  of  laying  an  unhallowed  hand 
upon  this  greatest  mystery  of  godliness,  the  true  Ark  of  the 
Covenant.  That  I now  address  myself  to  it  with  the  greatest 
diffidence  and  distrust  of  my  own  powers  to  do  justice  to  :t, 

(15) 


16 


LECTURE  I. 


it  is  unnecessary  for  me  to  add ; and  but  for  one  importan\ 
object,  I would  not  hazard  the  imputation  of  egotism,  by 
alluding  thus  to  my  personal  feelings;  but  that  object  con- 
strains me : I need  not  name  it  to  you  who  are  united  to  your 
ministers  “ in  one  hope  of  your  calling,”*  who  love  them  as 
the  helpers  of  your  joy  and  the  pastors  of  your  souls,  for  the 
“ spirit  of  prayer  and  supplication”!  will  have  already  sug- 
gested it  to  you ; and  I shall  not  name  it  to  others ; for  to 
those  who  know  not  the  value  and  the  blessedness  of  a throne 
of  grace  for  themselves,  how  can  we  say,  “ Brethren,  pray 
for  us.”! 

Hoping,  then,  to  be  “ filled  with  the  knowledge  of  God’s 
will  in  all  wisdom  and  spiritual  understanding,”^  and  to  be 
strengthened  and  supported  by  the  prayers  of  God’s  people, 
while  engaged  in  the  highest  subject  which  can  occupy  the 
heart  and  tongue  of  man,  I shall,  without  further  remark, 
commence  upon  the  undertaking. 

No  history  of  the  Lord  Jesus  Christ  would  be  complete 
without  some  reference,  however  brief,  to  the  cause  of  his 
advent  from  the  bosom  of  the  Father,  to  live,  and  travail,  and 
agonize,  and  die,  in  a world  of  sin  ; or  without  some  mention 
of  the  manner  in  which  that  advent  was  effected. 

The  cause  is  revealed  to  us  in  the  unerring  word  of  God, 
when  it  declares,  ‘‘  Jesus  Christ  came  into  the  world  to  save 
sinners and  is  plainly  recognised  by  our  church,  when  she 
says  that  God’s  “ blessed  Son  was  manifested  that  he  might 
destroy  the  works  of  the  devil,  and  make  us  the  sons  of  God, 
and  heirs  of  eternal  life  ;”||  and  still  further  that  God  has  given 
him  “ to  be  unto  us  a sacrifice  for  sin,  and  also  an  ensample 
of  godly  life  .’’IT  These  were  the  motives  of  his  advent,  to 
“ finish  the  transgression,  and  to  make  an  end  of  sins,  and  to 
make  reconciliation  for  iniquity,  and  to  bring  in  everlasting 
righteousness.”* § ** 

♦ Ephes.  iv.  4.  t Zechariah  xii.  10.  t Thess.  v.  25. 

§ Coloss.  i.  9.  y Collect  for  the  Sixth  Sunday  after  Epiphany. 

It  Second  Sunday  after  Easter.  Daniel  ix.  24. 


LECTURE  I. 


17 


The  manner  of  our  Lord’s  advent  was  equally  remarkable, 
and,  until  God’s  own  word  had  revealed  the  mystery,  equally 
incomprehensible. 

“ A virgin  was  to  conceive  and  bear  a son  ,*”*  a new  thing 
the  Lord  was  to  create  upon  the  earth,  ‘‘  a woman  was  to 
compass  a man,”f  that  so  a body  was  to  be  prepared  for  the 
incarnation  of  the  eternal  Son  of  God  without  spot  of  pollu- 
tion, or  taint  of  sin,  in  which  he  should  do  and  suffer  the  will 
of  his  God.  Our  church,  in  her  admirable  Litany,  has  with 
peculiar  propriety  and  precision  called  this  the  “ mystery  of 
Christ’s  holy  incarnation and  well  would  it  be  if  her  mem- 
bers were  guided  by  the  same  spirit  of  deep  humility  which 
influenced  her  when  she  thus  expressed  herself.  We  should 
not  then  have  been  called  to  combat  the  fearful  heresy  of 
Christ’s  sinful  humanity,  or  have  heard  language  applied  to 
the  immaculate  Jesus,  which  cannot  but  lead  us  to  tremble  for 
the  spiritual  welfare  of  those  who  use  it.  It  is  enough  for  the 
humble-minded  Christian  to  be  assured  that  the  incarnation  is 
a mystery,  and  a holy  mystery ; that  the  miraculous  concep- 
tion of  the  Virgin  was,  as  the  angel  of  God  had  pronounced 
it,  a “ holy  thing that  he  who  was  born  of  her  was  “ holy, 
harmless,  undefiled,  separate  from  sinners,”  partaking  of  all 
the  innocent  infirmities  of  our  nature,  and  of  none  other.  So 
much  God  has  been  pleased  to  reveal  even  of  this  high  mys- 
tery, and  therefore  this  is  the  believer’s  portion  ; over  all  be- 
yond, the  same  God  has  thrown  an  impenetrable  veil,  and  the 
true  child  of  God  will  sit  down  in  faith  and  patience  before 
that  veil,  waiting  contentedly  for  the  coming  day  when  it  shall 
be  drawn  aside  by  God’s  own  hand,  and  the  inscrutable  secrets 
as  well  as  the  unutterable  glories  which  lie  within  it,  shall  be 
made  the  subject  of  the  clearest  vision. 

“ Now  the  birth  of  Jesus  Christ  was  on  this  wise.”  Joseph, 
his  reputed  father,  having  been  warned  by  the  angel  of  the 
Lord  that  Mary,  his  espoused  wife,  had  been  selected  from 


* Isaiah  vii.  14. 
2# 


t Jeremiah  xxxi.  22. 


t Luke  i.  35. 


18 


LECTURE  I. 


among  all  the  daughters  of  men  to  be  the  mother  of  the  Mes- 
siah, and  that  that  holy  thing  which  should  be  born  of  her 
should  be  called  the  Son  of  God,  no  longer  feared  to  take 
unto  him  Mary  his  wife.  While  they  were  dwelling  together 
in  Nazareth,  a city  of  Galilee,  in  holy  expectation  of  that  great 
event,  which  was  the  “ desire  of  all  nations,”*  a decree  was 
passed  by  the  Roman  emperor,  that  all  persons  throughout 
the  empire,  then  embracing  the  larger  portion  of  the  known 
world,  should  be  enrolled.  In  consequence  of  this  decree, 
Joseph  and  Mary,  as  the  lineal  descendants  of  David,  left 
Nazareth,  and  journeyed  to  Bethlehem,  his  native  city,  a 
small  town  distant  about  sixty  miles  from  the  place  in  which 
they  were  then  resident : thus  fulfilling,  under  the  most  im- 
probable circumstances — circumstances  over  which  they  them- 
selves had  no  control — the  important  prophecy  of  Micah,  that 
out  of  Bethlehem  should  “ He  come  forth  who  was  to  be  Ruler 
in  Israel,  whose  goings  forth  have  been  from  of  old,  from  ever- 
lasting.”! 

Remarkable  evidence  have  we  here  of  the  manner  in  which 
the  prophecies  of  the  Most  High  are  brought  to  pass  ! The 
Roman  Emperor,  seated  upon  his  throne,  knowing  nothing 
and  caring  nothing  for  the  God  who  placed  him  there,  issues 
a decree,  the  result  of  his  own  vainglory,  to  enrol  the  names, 
and  occupations,  and  properties,  of  the  widely-spreading  my- 
riads who  acknowledged  his  authority ; and  all  for  what  pur- 
pose, and  for  what  high  and  mighty  end  ? That  a poor  carpenter 
should  be  obliged  to  undertake  a journey  of  sixty  miles,  at  a 
time  when  nothing  but  compulsion  would  have  induced  him, 
that  so  the  Church  of  God  throughout  all  ages  might  have 
unquestioned  and  unquestionable  evidence  to  the  identity  of 
the  child  now  to  be  born,  with  him  “ of  whom  Moses  and 
the  Prophets  did  write.”!  Blessed  be  God,  brethren,  that  we 
have  this  “ more  sure  word  of  prophecy,  whereunto  ye  do 
well  that  ye  take  heed,  as  unto  a light  that  shineth  in  a dark 


Haggai  ii.  7. 


t Micah  V.  2. 


t John  i.  45. 


LECTURE  I, 


19 


.nlace,  until  the  day  dawn,  and  the  day-star  arise  in  your 
hearts.”* 

Having  arrived  at  Bethlehem,  they  found,  as  might  natu- 
rally have  been  expected,  that  this  little  town  was  crowded  to 
excess  by  the  influx  which  the  decree  of  the  emperor  had 
occasioned.  ‘‘  And  so  it  was,”  says  the  inspired  historian, 

that  while  they  were  there,  the  days  were  accomplished  that 
she  should  be  delivered.  And  she  brought  forth  her  first-born 
son,  and  wrapped  him  in  swaddling  clothes,  and  laid  him  in 
a manger,  because  there  was  no  room  for  them  in  the  inn.”! 
We  sometimes  hear  the  Christian,  and  the  true  Christian  speak 
in  tones  which  appear  not  wholly  destitute  of  self-gratulation, 
of  having  renounced  the  world,  foregone  its  vanities  and  its 
splendours,  and  given  up,  it  may  be,  some  one  of  the  thou 
sand  comforts  and  luxuries  with  which  their  cup  is  filled,  for 
the  honour  and  glory  of  God,  and  for  the  sake  of  the  Rc 
deemer.  Some  of  you,  perhaps,  can  recollect  the  manifesta- 
tion of  no  very  dissimilar  state  of  feeling,  even  by  an  apostle, 
by  one  whose  heart  beat  high  with  love  to  his  Redeemer, 
and  who  rejoiced  in  the  prospect  of  attending  his  career  of 
poverty  and  suffering,  and  yet  who  could  not  so  completely 
silence  the  feelings  of  the  natural  man,  as  to  repress  the  vain- 
glorious exclamation,  ‘‘  Lo,  we  have  left  all,  and  followed 
thee.”:];  Turn,  then,  for  a moment  from  such  examples,  from 
the  very  highest  example  which  man  can  ofler,  to  this,  of 
‘‘  the  King  of  Kings,  and  Lord  of  Lords  ;”§  see  him  volun- 
tarily descending  from  the  most  exalted  throne  in  heaven  to 
the  lowest,  poorest,  humblest  station  upon  earth.  Dwell  for 
a moment  in  imagination  upon  this  amazing  scene,  upon  this 
wondrous  effort  of  redeeming  love,  and  then  say,  are  you  not 
ashamed  of  the  manner  in  which  you  over-rate  your  sacrifices 
and  your  self-denials  of  the  cause,  or  for  the  sake  of  Christ ! 
Behold  the  Ancient  of  Days,  whose  goings  forth  have  been 
from  everlasting,  condescending,  for  you,  and  for  your  salva- 


2 Peter  i.  12.  t Luke  ii.  6,  7.  t Luke  xviii.  28.  § 1 Timothy  vi.  15 


20 


LECTURE  I. 


tion,  to  become  a child  of  a span  long;  look  into  the  manger 
at  Bethlehem,  and  see  him  lying  there  a little  helpless  babe ; 
you  need  not  carry  on  your  thoughts  to  the  thirty  years  of 
misery  which  awaited  him,  while  thus  coming  unto  his  own, 
and  his  own  receiving  him  not  bearing  their  rejection, 
suffering  their  contempt,  perishing  from  their  cruelty.  No ! 
this  opening  scene  is  sufficient  to  convict  us  all.  We  have 
need  to  blush  and  be  ashamed  for  the  poor,  miserable  pittance 
of  self-denial,  devotedness,  and  love,  which  we  are  returning 
for  this  costly  sacrifice.  At  such  a sight,  the  language  of  our 
hearts  should  be,  “ Lord,  nothing  which  I possess  is  too  good 
for  thee ; nothing  which  thou  hast  ever  given  shall  be  with- 
held from  thee,  if  thou  demandest  it ; myself,  my  soul,  my 
body,  all,  all  are  at  thy  disposal,  my  best  but  a blemished 
sacrifice,  and  myself  an  unprofitable  servant.” 

But  I would  yet  once  more  call  you  to  look  for  a passing 
moment  into  the  stable  at  Bethlehem,  and  draw  from  thence 
another  lesson.  I do  not  refer  to  this  humble  and  obscure 
abode,  that  the  view  may  exalt  your  ideas  of  the  infinite  hu- 
mility and  self-abasement  of  the  Incarnate  Son  ; for  to  have 
been  born  the  noblest  potentate  that  earth  has  ever  seen  would 
have  exhibited  as  large  a share  of  humility,  and  have  been 
in  itself  as  deep  a degradation  for  one  so  unspeakably  glori- 
ous, as  to  pass  for  the  son  of  that  poor  carpenter,  and  to  lie 
in  that  obscure  and  humble  stable ; but  I call  upon  you  to 
view  him  there,  that  you  may  rightly  estimate  the  value  of 
all  earthly  distinctions  in  the  sight  of  God.  They  are,  doubt- 
less for  wise  and  admirable  purposes,  not  only  permitted,  but 
appointed  by  himself ; but  when  we  see  him  thus  in  the  per- 
son of  the  only-begotten  Son  selecting  from  tfiem  all,  the  poor 
man’s  lot,  in  which  to  visit  us,  we  must  surely  feel,  that  there 
is  naturally  in  our  minds,  and  in  our  hearts,  an  overweening 
attachment  to  the  great  things  of  the  world,  its  glittering  fol- 
lies, and  its  splendid  lies,  which  ought  to  be  uprooted  and  sub- 


^ John  i.  11. 


LECTURE  I. 


21 


dued  before  vve  can,  as  we  are  bound,  resemble  him  whose 
name  we  bear.  Surely  the  first  faint  and  feeble  cry  which 
issued  from  the  manger  of  Bethlehem  said,  in  language  which 
cannot  be  misunderstood,  ‘‘  My  kingdom  is  not  of  this  wwld.”* 
“ Love  not  the  world,  neither  the  things  which  are  in  the 
world.  If  any  man  love  the  world,  the  love  of  the  Father  is 
not  in  him.”t  Surely  we  cannot  be,  in  heart  and  in  life,  the 
followers  of  this  self-denying  Saviour,  unless  we  are  content 
with  the  portion  of  this  world’s  good  which  he  sees  fit  to  be- 
stow upon  us,  however  small ; unless  we  are  willing  to  lay 
down,  without  repining,  our  worldly  blessings,  however  dear, 
and  to  acknowledge,  heartily  and  sincerely  to  acknowledge, 
that  we  had  rather  be  ‘‘  rich  in  faith  and  heirs  of  the  king- 
dom,”:]: than  rank  among  the  wealthiest,  or  take  our  place 
among  the  noblest  of  the  world. 

We  pass  on  to  the  first  incident  recorded  by  the  inspired 
writers,  after  the  birth  of  our  divine  Saviour.  “ There  were 
in  the  same  country  shepherds  abiding  in  the  field,  keeping 
watch  over  their  flock  by  night.  And  lo ! the  angel  of  the 
Lord  came  upon  them,  and  the  glory  of  the  Lord  shone  round 
about  them,  and  they  were  sore  afraid.  And  the  angel  said 
unto  them.  Fear  not,  for  behold,  I bring  you  good  tidings  of 
great  joy,  which  shall  be  to  all  people.  For  unto  you  is  born 
this  day  in  the  city  of  David,  a Saviour,  which  is  Christ  the 
Lord.”§ 

How  inscrutable  are  the  ways  of  God  ! Of  all  classes  of 
men,  thus  to  select  those  who  were  least  favoured  by  outward 
circumstances ; of  all  orders  of  intellect,  thus  to  choose  those 
least  enlarged  by  education  or  culture,  to  whom  first  to  com- 
municate the  wonderful  intelligence  of  the  salvation  of  a world! 
O,  what  honour  was  that  day  poured  upon  the  humble  and  the 
lowly  among  the  sons  of  men,  who  gain  their  daily  bread  by 
daily  labour,  when  crowned  kings  and  mitred  priests  were 


* John  xviii.  36. 
§ Luke  ii.  8-11. 


+ 1 John  ii.  15. 


t James  ii.  5. 


22 


LECTURE  I. 


passed  over,  and  the  poor  shepherd  at  his  midnight  watch  was 
selected  to  be  the  first  depositary  of  the  glorious  intelligence ! 

My  poorer  brethren,  here  is  much  in  this  little  incident  for 
your  encouragement  and  comfort.  You  are,  perhaps,  some- 
times tempted  to  believe  that,  in  placing  you  in  the  station  in 
which  your  lot  has  been  cast,  your  heavenly  Father,  so  boun- 
tiful to  others,  has  dealt  unkindly  and  unjustly  by  you.  There 
are,  undoubtedly,  privations  to  which  you  are  peculiarly  ex- 
posed, and  from  which  your  wealthier  brethren  are  exempt. 
It  is  vain  for  me  to  tell  you,  although  it  is  unquestionably  true, 
that  these  are  far  fewer  and  less  important  than  you  imagine; 
for  we  are  aware  that  it  is  an  inseparable  principle  of  our 
fallen  nature  to  multiply  our  own  woes,  and  to  magnify  our 
neighbour’s  happiness.  I will  not,  therefore,  occupy  your  time 
in  the  fruitless  endeavour : but  of  this,  as  a minister  of  God, 
and  upon  the  authority  of  God,  I may  assure  you,  that  God 
hath  chosen  the  poor  of  this  world,  rich  in  faith,  and  heirs  of 
the  kingdom  which  he  hath  promised  to  them  that  love  him 
that  as  you  to  whom  I am  now  speaking — the  laborious  poor 
— were  the  first  to  whom  the  advent  of  the  Saviour  was  re- 
vealed, the  first  to  whom  the  gospel  was  proclaimed,  and  that 
by  the  lips  of  the  angel  messengers  of  God,  so  in  all  ages 
have  you  been  the  first  to  receive  and  to  obey,  and  to  delight 
in,  these  good  tidings;  while  the  very  privations  and  restric- 
tions of  your  lot  are  instrumentally  among  the  motives  which 
induce  you  to  lend  a willing  ear  and  an  open  heart  to  their 
reception.  Many  efforts  are  making  at  the  present  time,  un- 
happily, to  rob  you  of  this  marked  and  blessed  superiority. 
The  sabbath-breaker,  with  a cruelty  which  few  can  equal,  is 
striving,  by  every  means  in  his  power,  to  tempt  you  to  the 
desecration  of  this  day  of  heavenly  rest ; the  politician  to 
engage  your  thoughts  and  attention  upon  subjects  which  can- 
not profit  you,  and  which,  perhaps,  have  never  really  profited, 
as  an  immortal  being,  a single  individual  who  engaged  in 


^ James  ii.  5. 


LECTURE  I. 


23 


them  ; the  infidel,  to  seduce  you  to  the  perusal  of  blasphemous 
and  irreligious  publications,  which,  injurious  as  they  are  to 
all,  add  a refinement  to  their  injury  when  they  address  them. 
se;lves  to  you,  destroying  not  only  your  hope  of  joy  hereafter, 
but  the  only  possession  of  joy  which  has  been  vouchsafed  to 
you  here.  Before  you  listen,  even  for  a moment,  to  those  who 
would  thus  deprive  you  of  the  most  invaluable  prerogative 
which  God  has,  as  a compensation,  affixed  to  the  poor  man’s 
lot,  ask  yourselves,  “ If  this  be  taken  from  me,  what  have  I 
left  ?”  Others  may,  amid  the  transient  pleasures,  and  joys, 
and  wealth  of  this  world,  revel  for  a time  in  forgetfulness  of 
all  that  is  to  follow^  but  you  have  not  even  these  miserable 
comforters.”*  In  taking  from  you  your  belief  in  God,  your 
trust  in  Christ,  your  hope  of  glory,  your  sabbath  peacefulness 
and  holy  joy,  they  are  robbing  you  of  that  which  alone  can 
make  the  hovel  of  the  pauper  happier  than  the  palaces  of 
princes ; and  if  they  succeed,  they  will  inevitably  leave  you 
“ of  all  men  most  miserable.”! 

But  why  should  I confine  the  application  of  this  instructive 
incident  to  the  poor  ? The  language  of  the  angel  to  the  shep- 
herds was,  not  only  “ Behold,  I bring  you  good  tidings  of 
great  joy,”  but,  “ which  shall  be  to  all  people.”  Yes,  bre- 
thren, “ to  all  people :”  for  all  was  the  Saviour  born,  for  all 
did  the  Saviour  die,  to  all  is  the  Saviour  preached,  and  to  all 
and  to  each,  without  exception  and  without  reserve,  is  the 
Saviour  most  freely  offered. 

We  would,  therefore,  say  to  every  individual  of  every  class 
and  rank  in  society — from  the  king  upon  the  throne  to  the 
prisoner  in  the  dungeon — Here  are,  if  you  will  receive  them, 
“ tidings  of  great  joy”  to  you,  the  way  to  the  Father  freely 
opened,  reconciliation  and  pardon  fully  offered.  For  when 
that  angel  choir  united  in  the  heavenly  anthem,  “ Glory  to 
God  in  the  highest,  and  on  earth  peace,  good-will  towards 
men,”!  joyous  hour  that,  in  the  person  of  the 


•Job  xvi.  2. 


t 1 Corinthians  xv.  19. 


t Luke  ii.  14. 


24 


LECTURE  I. 


babe  in  Bethlehem,  a Deliverer  was  found  by  God  himself, 
and  the  “everlasting  gates”  were  lifted  up,  and  a passage 
was  opened  for  all  kindred,  and  nations,  and  people,  and 
tongues,  into  the  eternal  kingdom  and  joy  of  our  Lord. 

Turn  we  now  from  the  announcement  of  this  great  mys- 
tery hy  the  angel,  to  its  effect  upon  the  shepherds.  No  sooner 
had  the  last  of  that  angelic  company  winged  his  flight  back 
to  those  regions  of  bliss  from  which  he  came,  and  the  last 
notes  of  the  heavenly  anthem  died  upon  the  gale,  than  we  find 
the  shepherds  saying  to  one  another,  “ Let  us  now  go  even 
unto  Bethlehem,  and  see  this  thing  which  is  come  to  pass, 
which  the  Lord  hath  made  known  to  us.”*  What  a remark- 
able evidence  of  faith,  and  zeal,  and  love ! “ Let  us  now 

go ;”  not  to-morrow,  but  to-day,  this  very  hour,  this  moment, 
although  they  had  been  watching  their  flocks  throughout  the 
livelong  night ; no  feelings  of  fatigue,  no  consideration  of  per- 
sonal inconvenience,  could  delay  them  for  a single  hour ! 
And  observe  ,*  not,  let  us  go  and  see  whether  this  thing  he 
come  to  pass,  which  the  Lord  hath  made  known ; but,  let  us 
go  and  see  this  thing  which  is  come  to  pass.  They  never  for 
an  instant  questioned  the  certainty  and  the  reality  of  all  that 
had  been  revealed  to  them.  What  an  instance  of  that  true 
faith  which  is  “ the  substance  of  things  hoped  for,  the  evi- 
dence of  things  not  seen,”!  which  believes  God  so  implicitly 
as  to  take  him  instantly  at  his  word,  and  to  think  nothing  too 
great,  nothing  too  good,  to  be  true,  which  he  has  once  plainly 
declared  ! Brethren,  this  is  the  faith  of  which  we  all  so  greatly 
stand  in  need.  We  are  for  ever  disposed  to  question,  and  to 
doubt,  and  to  reason,  where  we  ought  in  all  child-like  simpli- 
city to  believe  and  act.  Our  feeling  should  be,  God  has  him- 
self of  his  unspeakable  mercy  offered  to  me,  a miserable  sin- 
ner, pardon  and  peace ; he  has  told  me  in  the  plainest  and 
most  unquestionable  language,  that  they  who  come  to  this  Sa- 
viour shall  in  no  wise  be  cast  out.  This,  then,  is  all  that  you 


* Luke  ii.  15. 


t Hebrews  xi.  1. 


LECTURE  I. 


25 


require;  if  you  cannot  remember,  if  you  do  not  know  an- 
other offer  of  salvation,  another  promise  of  acceptance  through- 
out the  Bible,  you  do  know  and  can  remember  this ; and  one 
such  promise  “ which  the  Lord  hath  made  known,”  is  suffi- 
cient for  you  in  life  and  death,  in  time  and  in  eternity.  You 
may  at  once,  God’s  grace  enabling  you,  receive  and  act  upon 
it ; you  may  at  once  betake  yourself  to  that  Saviour,  and 
with  all  your  numberless  transgressions,  which  you  desire 
deeply  to  deplore,  and  truly  to  forsake,  cast  your  soul  unhes- 
itatingly upon  him  to  justify  you  and  to  sanctify  you  here, 
and  according  to  his  most  gracious  promise,  to  glorify  you  in 
the  world  to  come.  This  is  realizing  the  shepherds’  faith, 
and  must  draw  down  the  Shepherd’s  blessing : you  shall,  like 
them,  “ return  glorifying  and  praising  God,”*  for  your  eyes 
will  have  seen,  and  your  heart  will  have  felt,  his  salvation. 

One  more  consideration,  and  I have  done.  While  these 
poor  shepherds,  who  entered  into  the  stable  and  sought  and 
found  the  Saviour,  received  the  blessing,  many  among  the 
Bethlehemites,  no  doubt,  passed  and  repassed  the  stable-door, 
but  never  thought  of  entering  in,  or  of  inquiring  after  him 
who  lay  there.  Brethren,  see  that  it  be  not  thus  with  your- 
selves during  the  ensuing  season.  You  who  have  sufficient 
time  at  your  command  for  many  an  hour  of  frivolous  occu- 
pation during  the  day,  remember  that  these  doors  will  be  open 
— that  your  ministers  will  be  at  their  post  — that  if  God  be- 
stows upon  us  health  and  grace,  the  Saviour  will  be  here  pre- 
sented, in  all  the  important  circumstances  of  his  mortal  his- 
tory, to  the  minds  and  hearts  of  his  people.  You  need  no 
angel  messenger  to  tell  you  where  to  find  him;  if  you  pass 
unheeding  by,  you  will  find  no  angel  monitor  to  charge  you 
with  indifference  and  neglect.  And  you,  my  Christian  bre- 
thren, let  me  entreat,  to  unite  your  prayers  to  mine,  that  many 
poor,  and  blind,  and  ignorant,  wanderers,  may  be  led,  during 
the  course  of  lectures  which  we  h-ave  this  day  commenced,  to 


3 


* Luke  ii.  20. 


26 


LECTURE  ir. 


receive  the  offers  of  salvation  as  freely  as  they  will  be  freely 
tendered ; to  draw  near  with  a true  and  lively  faith  to  the 
great  Deliverer  of  their  souls,  and  ultimately  to  leave  this 
house  of  God,  as  the  shepherds  left  the  stable,  rejoicing  in  the 
sight  and  in  the  knowledge  of  him,  “ whom  truly  to  know 
}s  everlasting  life;”*  glorifying  and  praising  God,  and  ena- 
bled to  say  from  a broken,  a contrite,  and  believing  heart,  I 
have  oftentimes  before  heard  of  thee  ‘‘  by  the  hearing  of  the 
ear,  but  now  mine  eye  seeth  thee.”f 


LECTURE  IL 
St.  Luke  ii.  21, 

“When  eight  days  were  accomplished  for  the  circumcising  of  the  child, 
his  name  was  called  Jesus,  which  was  so  named  of  the  angel  before 
he  was  conceived  in  the  womb.” 

We  continue  the  narrative  this  morning,  as  recorded  by 
the  same  evangelist,  from  whom?  we  derived  the  account  of 
the  shepherds’  visit ; and  we  commence  with  the  first  act  of 
obedience  and  of  suffering  to  which  the  infant  Saviour  was 
summoned — the  rite  of  circumcision. 

It  may,  at  first  sight,  appear  matter  of  astonishment,  that 
the  pure  and  sinless  Jesus  should  be  subjected  to  a rite  which 
pre-supposed  impurity  and  sin.  It  is  indeed  obvious,  that  foi 
one  at  least  of  the  purposes  for  which  all  the  other  children 
of  Abraham  received  this  rite  as  a symbol  of  the  renewing 
of  a corrupt  nature,  and  the  putting  away  the  lusts  of  the 
flesh,  it  was  to  our  Lord  wholly  unnecessary;  for  what  pur- 
pose, then,  did  he,  the  spotless  Saviour,  subject  himself  to  this 
painful,  and,  as  regarded  his  own  person,  if  we  consider  him 
Individually  and  not  federally,  unnecessary  rite? 


* Collect  for  St.  Philip  and  St.  James’s  Day. 


j Job.  xlii.  5. 


LECTURE  II. 


27 


The  reason,  brethren,  was  doubtless  this.  The  Lord  Jesus 
came  to  fulfil  the  whole  law  of  God,  that  he  might  work  out 
a perfect  righteousness  ,*  as  he  came  to  suffer  the  whole  pen- 
alty for  sin,  that  he  might  offer  “ a perfect  sacrifice.” 

Now  the  rite  of  circumcision  was  the  initiatory  rite  of  the 
Jewish  religion,  just  as  baptism  is  the  initiatory  rite  of  the 
Christian.  When,  therefore,  upon  the  eighth  day  of  his  mor- 
tal  life,  the  infant  Saviour  submitted  to  this  important  rite,  it 
was  in  effect  saying,  as  plainly  as  actions  could  proclaim,  that 
he  was  willing  to  be  made  in  all  things  like  unto  his  brethren 
— that  he  came  not  to  destroy  the  law  and  the  prophets,  but 
to  fulfil  them.  And  this,  it  is  evident,  would  be  perfectly  in- 
telligible to  the  Jews,  however  it  may  need  explanation  to  us ; 
for  it  was  most  clearly  understood  that,  as  St.  Paul  expresses 
it,  every  man  who  was  circumcised  was  “ a debtor  to  do  the 
whole  law.”*  Circumcision,  therefore,  was  the  gate  by 
which  the  holy  Jesus  entered  the  temple  of  the  Mosaic  Cove- 
nant, and  having  so  entered,  he  could  not  leave  the  house,  but 
as  a voluntary  bondsman  whose  ear  had  been  bored  to  the 
door-post, f he  became  bound  to  its  ordinances  for  ever. 

Here  then  was  the  commencement  of  that  active  obedience, 
by  which  the  law  of  God  was  to  be  honoured  in  every  part, 
and  the  precepts  of  God  fully  and  entirely  obeyed,  and  an 
everlasting  righteousness  brought  in  as  a justifying  righteous- 
ness for  his  redeemed  people ; “ that  as  by  one  man’s  disobe- 
dience many  were  made  sinners,  so  by  the  obedienqe  of  one 
should  many  be  made  righteous.”:j: 

But  important,  deeply  important,  as  this  consideration  is  to 
the  spiritual  life  of  the  Christian,  there  is  yet  another  deduc- 
tion to  be  drawn  from  the  rite  of  circumcision,  to  which,  in 
this  place,  it  may  not  be  unprofitable  to  allude.  Observe  how 
powerful  an  argument  the  circumcision  of  infants  offers  for 
the  baptism  of  infants.  Is  not  the  most  frequent  objection 
which  we  hear  urged  against  this  valuable  sacrament,  the  fact 


* Galatians  v.  3. 


t See  Exodus  xxi.  6. 


t Romans  v.  19. 


28 


LECTURE  II 


that  the  child  knows  nothing  of  the  truths  involved  in  it,  or 
the  obligations  enforced  by  it ; and  does  not  the  same  objec- 
tion apply  with  equal  force  against  the  rite  of  circumcision? 
Can  we  imagine,  then,  that  the  children  of  the  Jew  were  to 
be  allowed,  as  they  obviously  were,  that  sign  of  the  right- 
eousness which  is  by  faith,”*  and  to  take  upon  themselves  the 
obligations  of  that  covenant  to  which  it  was  initiatory,  and  to 
be  partakers  of  its  blessings  and  its  privileges ; and  can  we 
suppose  for  a moment  that  the  children  of  Christian  parents 
were  to  be  robbed  of  these  comforts  and  advantages?  No, 
we  cannot  but  believe  that  if,  as  the  word  of  God  assures  us, 
Christ  in  all  things  was  to  “ have  the  pre-eminence  ”j*  over 
Moses,  then  can  there  be  no  blessing,  no  privilege,  no  immu- 
nity, granted  under  the  old  dispensation,  which  is  not  retained, 
with  at  least  its  full  endowment  of  Old  Testament  blessings, 
under  the  more  gracious  dispensation  of  the  New  ; else,’ 
as  the  apostle  emphatically  declares,  ‘‘  else,  were  your  children 
unclean,  but  now  are  they  holy,”:];  that  is,  else  were  they 
debarred  from  entering  into  covenant  with  God,  but  now  are 
they  free  to  be  admitted.  Else,  as  we  may  fairly  add,  did 
the  pious  Jew  live  under  a happiw  and  more  benign  dispen- 
sation than  ourselves — for  he  was  repeatedly  assured  that  the 
promises  were  to  him  and  to  his  seed — while  we,  if  debarred 
from  the  privileges  of  infant  baptism,  have  no  such  assurance, 
but  must  leave  our  dear  children  to  the  uncovenanted  mercies 
of  God.'- 

At  the  time  of  his  circumcision,  our  Lord,  according  to  the 
Jewish  custom,  received  his  name,  and  was  called  Jesus ! 
which  was  so  named  of  the  angel  before  he  was  conceived  in 
the  womb.”§  — “Thou  shalt  call  his  name  Jesus,”  said  the 
angel  to  our  Lord’s  reputed  father,  “ for  he  shall  save  his 
people  from  their  sins.”ll  Then  was  that  name  bestowed 
jpon  the  incarnate  Son  which  has  now  for  eighteen  centuries 


* Romans  iii.  22;  iv.  11.  fColossians  i.  18.  1 1 Corinthians  vii.  14« 

§ Luke  ii.  21.  11  Matthew  i.  21. 


LECTURE  II. 


29 


been  the  watchword  of  peace,  and  joy,  and  strong  consolation, 
to  the  Church  of  God.  That  name  of  power,  of  which  the 
Holy  Spirit  has  declared  that  God  had  given  him  a name 
which  is  above  every  name,  that  “ at  the  name  of  Jesus  every 
knee  should  bow  of  things  in  heaven,  and  things  in  earth, 
and  things  under  the  earth;  and  that  every  tongue  should 
confess  that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the 
Father.”  That  name  of  mercy,  of  which  the  evangelist  de- 
clared, “ signs,  and  wonders,  and  healings,  were  done  by  the 
name  of  the  holy  child  Jesus  at  the  sound  of  which  the 
lame  walked,  the  lepers  were  cleansed,  the  deaf  heard,  and 
the  very  dead  were  raised.  That  name  of  love,  of  which  the» 
church  of  old  -declared,  “ Thy  name  is  as  ointment  poured 
forth,’  therefore  do  the  virgins  love  thee.”f  All  of  power,  all 
of  mercy,  all  of  love,  which  the  weak,  and  wounded,  and 
bleeding  heart  can  need,  is  treasured  up  for  it  in  that  blessed 
name. 

My  brethren,  have  you  experimentally  found  that  there  is 
virtue  in  the  name  of  Jesus  ? Have  you  ever  suffered  from 
deep  depression  of  spirit,  when  all  around  you  was  dark  and 
lowering,  and  no  single  ray  of  hope  from  earthly  objects 
came  struggling  through  the  gloom,  when  you  have  felt  as  if 
all  had  forsaken  you,  and  no  man  cared  for  your  soul at 
such  an  hour  have  you  never  experienced  the  matchless  power 
and  efficacy  of  that  name  of  love?  O,  there  is  in  those 
short  syllables  a sound  more  soothing  than  the  fanning  of  a 
seraph’s  wing,  more  musical  than  the  melody  of  an  angel’s 
harp.  For  that  name  alone  is  able  to  sustain  the  sinking 
spirit,  to  bind  up  the  broken  heart,  and  to  bring  peace  and 
comfort  to  the  despairing  soul.  Nay,  more,  that  name  can 
bring,  what  no  other  name  which  the  lips  of  man  have  ever 
littered  can  aspire  to  bring,  pardon  and  acceptance  to  the  most 
hardened,  most  rebellious,  most  God-forgetting  spirit  among 
ns  all  He  w^as  called  Jesus,  because  he  came  to  save  his 


Acts  iv  30. 
3* 


t Canticles  i.  3. 


X Psalms  cxlii.  4. 


30 


LECTURE  II. 


people  from  the  guilt,  from  the  power,  from  the  consequences 
of  their  sins. 

Has,  then,  that  name  no  charms  for  you  ? Have  you  heard 
it  often,  and  repeated  it  often,  and  does  it  convey  no  pleasura- 
ble feelings  to  your  heart?  We  do  not  usually  hear  unmoved 
the  name  of  one  we  love ; the  quickened  ear  catches  the 
sound  amidst  a thousand  voices ; and  of  a thousand  names 
hears  that  and  that  alone  ; the  throbbing  heart  beats  faster 
and  higher  when  that  name  is  mentioned,  for  it  comes  laden 
with  the  recollection  of  past  joys,  and  hopes  of  future  hap- 
piness. So  is  it  to  the  true  children  of  God  with  the  name 
of  Jesus,  their  Saviour,  Redeemer,  Friend ; it  reminds  them 
of  all  that  God  has  done  for  their  souls  ; of  all  the  assurances 
of  pardon  and  peace  which  that  blessed  name  has  sealed  to 
them ; of  those  short  and  transient  moments  of  close  and 
intimate  communion  with  him  who  bears  that  name,  which 
they  have  already  realized ; of  those  ages,  those  eternal  ages 
of  happiness  and  joy,  which  they  yet  hope  to  spend  in  the 
Redeemer’s  presence,  and  amidst  the  endearments  of  the 
Redeemer’s  love.  Blessed,  thrice  blessed  is  every  soul  among 
you,  who  can  in  that  holy  name  jecognise  one  who  has  saved 
you  from  your  sins,  who  is  the  best-beloved  of  your  soul  now, 
and  who,  when  your  heart  and  flesh  fail  you,  shall  be  the 
strength  of  your  heart,  and  your  portion  for  ever. 

The  next  incident  in  the  infant  history  of  our  Lord,  to 
which  the  evangelist  calls  our  attention,  is  his  ‘‘presentation 
in  the  temple:” — “ they  brought  him  to  Jerusalem,”  says  St. 
Luke,  “ to  present  him  to  the  Lord.”*  This  was  again  an 
act  of  obedience  to  the  ceremonial  ritual  of  the  Jews.  I need 
scarcely  remind  you  that  the  custom  originated  in  an  express 
command  of  God,  when  he  preserved  the  children  of  Israel, 
but  slew  all  the  first-born  of  Egypt.  At  that  most  remarka- 
ble instance  of  the  Divine  interference,  God  declared,  “ Sanc- 
tify unto  me  all  the  first-born,  whatsoever  openeth  the  womb 


* Luke  ii. 


LECTURE  II. 


31 


among  the  children  of  Israel,  both  of  man  and  beast : it  is 
mine.”*  “ And  all  the  first-born  of  man  among  thy  children 
shalt  thou  redeem.”*!*  In  pursuance  of  this  command,  the 
parents  of  the  infant  Jesus  brought  him,  when  he  was  forty 
days  old,  to  the  temple,  probably  to  redeem  him  by  offering 
in  his  stead  the  sum  of  money,  five  shekels,  required  by  the 
law,  but  certainly  to  “ present  him  to  the  Lord.”  The  first 
act,  then,  which  his  parents  performed  for  the  infant  Jesus, 
was  this, — they  'presented  him  to  the  Lord.  Many  are  the 
Christian  parents  whom  I am  now  addressing  : many  who 
delight,  far  above  all  other  gifts  with  which  the  Lord  has 
blessed  them,  in  the  thought  of  those  young  heirs  of  immor- 
tality who  are  so  especially  commended  to  their  regards,  and 
entrusted  to  their  guardianship.  May  I not,  then,  venture  to 
ask  all  such,  have  you  imitated  the  example  of  this  holy  pair, 
by  presenting  your  little  ones  as  a free-will  offering  to  the 
Lord  ! How  beautiful  to  the  Christian  mind  is  the  picture  of 
a mother  receiving  for  the  first  time  her  babe  into  her  arms, 
and  while  pressing  it  to  her  bosom,  and  raising  a silent 
thanksgiving  to  him  who  gave  it,  freely  presenting  it  to  the 
Lord,  giving  it  back  again  to  the  Author  of  all  her  mercies, 
and  declaring,  from  the  very  ground  of  her  heart,  that,  as 
her  first  and  dearest  petition,  she  asks  for  it  neither  health, 
nor  fortune,  nor  power,  nor  fame,  but  a portion  in  the  love  of 
God  and  a place  in  his  kingdom  ! I trust  there  are  many 
among  you  in  all  ranks,  who  have  realized  these  Christian 
feelings,  and  have  already  had  reason  to  believe,  by  the  open- 
ing indications  of  divine  grace  visible  in  the  first  dawnings  of 
your  children’s  minds,  that  your  offering  has  been  accepted. 
Some  of  you,  perhaps,  there  are,  who  have  seen  even  more 
than  this,  who  have  lived  to  see  the  Lord,  to  whom  you  pre- 
sented your  offspring,  prepare  by  the  more  than  ordinary 
outpourings  of  his  Spirit,  their  young  hearts  for  the  enjoyment 
pf  himself,  and  you  have  mourned  over  their  early  grave, 


* Exodus  xiii.  2. 


t Exodus  xiii.  13. 


32 


LECTURE  II. 


where  you  should,  perhaps,  rather  have  exulted  over  their 
early  blessedness,  and  have  praised  God  that  some  of  the 
best  and  dearest  have  been  removed  from  the  coming  evil, 
and  safely  housed  before  the  tempest  has  set  in.  And  are 
there  not  a few  who  in  all  sincerity  and  devotedness  of  heart 
have  presented  your  children  to  the  Lord,  and  yet  are  called 
to  exercise  much  faith  and  patience  while  awaiting  his  decision, 
who  see  no  signs  of  early  grace,  no  evidences  that  he  has 
condescended  to  accept  your  offering?  Christian  parents,  be 
of  good  courage,  continue  to  bear  your  children  upon  your 
heart  before  the  Lord  ; he  will  not  disdain  a mother’s  offering, 
he  will  not  despise  a mother’s  prayer.  You  may  never  yet 
have  had  reason  to  know  that  your  offering  has  been  accepted ; 
but  if  you  are  conscious  that  it  has  been  sincerely,  and  faith- 
fully, and  heartily  made,  there  is  every  encouragement  which 
revelation  and  experience  can  supply,  to  lead  you  to  believe 
/hat  your  Father  will  yet  be  their  Father,  and  your  God 
their  God. 

It  was  while  Joseph  and  Mary  were  in  the  temple,  pre- 
senting their  first-born  to  the  Lord,  and  making  the  accus- 
tomed offering  for  the  mother’s  purification,  that  one  of  those 
strikingly  touching  incidents,  which  so  often  adorn  the  gospel 
history,  took  place.  An  aged  man  of  God,  who  had  long 
been  waiting  for  the  consolation  of  Israel,  and  whose  footsteps 
even  *now  lingered  upon  the  brink  of  eternity,  entered  the 
temple.  He  had  been  living  for  many  years  in  a humble 
dependence  upon  an  express  revelation  from  God,  “ that  he 
should  not  see  death,  before  he  had  seen  the  Lord’s  Christ.”* 
That  long-expected  day  had  now  arrived  ; and  by  the  inspira- 
tion of  the  Holy  Ghost  he  was  led  to  enter  the  house  of  God 
at  the  very  hour  when  the  great  prophecy  of  Malachi,  con- 
cerning ‘‘  the  glory  ” of  this  “ latter  house  ’’f — “ The  Lord 
whom  ye  seek  shall  suddenly  come  to  his  temple  — was 
fulfilling.  How  inexpressible  must  have  been  the  feelings  of 


* Luke  ii.  26. 


t Haggai  ii.  9. 


t Malachi  iii.  1. 


LECTURE  II. 


33 


this  aged’ saint,  when  the  Holy  Ghost  revealed  to  him  his  in- 
carnate Saviour,  “ the  Lord’s  Christ,”* — in  the  person  of  the 
babe  of  Bethlehem ! If,  like  many  among  his  brethren,  he 
had  been  expecting  a temporal  kingdom,  and  a Messiah  from 
among  the  great  ones  of  the  world,  what  would  have  been 
his  disappointment  at  the  sight  of  this  poverty-stricken  couple 
and  their  helpless  infant!  Yet,  nothing  doubting,  the  old 
man  received  the  child  in  his  arms,  and  blessing  God  for  a 
mercy  of  which  he  felt  himself  undeserving,  burst  forth  into  that 
hymn  of  praise  which  has  since  been,  in  all  ages,  the  delight 
and  solace  of  the  church,  “ Lord,  now  lettest  thou  thy  servant 
depart  in  peace,  for  mine  eyes  have  seen  thy  salvation.”! 
While  at  the  same  instant,  Anna,  a prophetess,  a widow  of 
fourscore  and  four  years,  coming  in,  and  hearing  Simeon  thus 
declaring  by  Divine  revelation  the  dignity  and  glory  of  the 
holy  child  Jesus,  united  her  praises  also  to  the  God  of  their 
salvation,  that  the  prayers  of  Israel  were  answered,  and  the 
long-looked-for  redemption  of  Israel  was  achieved. 

How  great  an  honour  did  the  Almighty  here  put  upon  these 
aged  saints,  that,  of  all  the  dwellers  in  Jerusalem,  of  all  the 
worshippers  in  that  temple,  they,  and  they  alone,  should  be 
selected  for  this  first  interview  with  the  Lord  of  the  temple  I 
There  were  many  wise,  many  learned,  at  that  time  in  Jerusa- 
lem, some  even  of  those  who  often  trod  the  courts  of  the 
temple,  and  who  had  well  read  and  understood  the  prophecies 
of  the  Messiah  ; for  we  shortly  afterwards  find  that  they  were 
able  with  great  accuracy  to  inform  Herod  where  the  Christ 
should  be  born ; and  yet  no  one  of  these  was  led  to  the  tem- 
ple upon  that  day  and  hour,  to  behold  the  infant  Jesus,  and 
participate  in  the  joy  of  which  Simeon  and  Anna  were  par- 
takers 1 And  why,  brethren,  speaking  after  the  fashion  of 
men,  why  did  God  select  this  humble  pair  for  this  high  honour? 
Surely  it  was  because  they  were  pre-eminent  among  those 
who  were  “ waiting  for  the  consolation  of  Israel whose 


* Luke  ii.  26. 


* Luke  ii.  29. 


t Luke  ii.  25. 


34 


LECTURE  II. 


prayers,  and  thoughts,  and  affections,  were  continually  going 
forth  to  meet  the  coming  Saviour,  who  acted  up  to  the  degree 
of  light  which  God  had  vouchsafed  to  them,  and  prayed  fer- 
vently, and  sought  diligently,  and  waited  patiently  for  more. 
Therefore  were  they  guided  to  the  temple  on  that  auspicious 
day,  and  on  that  happy  hour. 

Now  let  us  inquire  what  is  there  similar  to  this,  in  God’s 
dealings  at  the  present  day  with  ourselves  ? The  generation 
among  whom  our  lot  has  been  cast  is,  unquestionably,  an 
intelligent  generation,  a wise  and  understanding  people. 
“ Many,”  as  the  prophet  Daniel  foretold,  “ run  to  and  fro,  and 
knowledge  is  increased  men  of  wisdom,  men  of  learning, 
men  of  science  abound  ; but,  alas ! how  often  are  all  their 
thoughts  and  meditations  engaged  upon  subjects  which,  if  they 
do  not  necessarily  exclude  God,  certainly  do  not  necessarily 
lead  to  God  ,*  who,  if  they,  according  to  the  false  reasonings 
of  a natural  religion,  profess  to  pay  some  respect  to  the  God 
of  nature,  are  lamentably  ignorant  of  a God  of  grace,  of  the 
triune  God  of  the  Christian,  of  him  who  has  said  that  “ all 
men  should  honour  the  Son  even  as  they  honour  the  Father.”*]' 
And  what  is  the  consequence?  The  Holy  Spirit  of  God 
passes  by  these  learned  and  these  scientific  men,  and  delights 
in  bringing  to  the  temple  the  man  whose  heart,  like  Simeon’s, 
overflows  with  love  to  God,  and  whose  mind  and  thoughts  are 
filled  with  desire  after  his  name  ; the  woman,  who,  like  Anna, 
departs  not  from  the  service  of  God  night  or  day ; persons 
like  these,  who  in  the  sight  of  men  have  little,  perhaps  nothing 
to  recommend  them,  but  who  possess  that  which,  in  the  sight 
of  God,  is  above  all  price  ; who,  in  the  quiet,  unobtrusive 
duties  of  a lowly  Christian  walk  and  conversation,  are  daily 
waiting  upon  God ; and  amidst  the  toils  and  business  of  life, 
are  looking  anxiously  forward  to  the  day  when  the  Lord  Jesus 
shall  appear  unto  their  complete  salvation,  seeking  more  of 
that  light  which  cometh  down  from  above,  and  of  that  peace 


♦ Daniel  xii.  4. 
3 


i John  V.  23. 


LECTURE  ir. 


35 


which  passeth  all  understanding.  These,  and  such  as  these, 
the  Holy  Ghost  still  leads  to  his  temple,  at  those  blessed 
seasons,  and  those  favourable  opportunities,  when  the  necessi- 
ties of  their  souls  can  be  the  most  abundantly  supplied.  Yes, 
we  scruple  not  to  say,  for  we  believe  that  the  experience  of 
some  who  hear  us  will  fully  bear  us  out  in  the  assertion,  that 
many  are  the  times  when  you,  whom  we  have  now  described, 
have  come  to  the  temple  of  God  with  your  minds  anxiously 
inquiring  after  some  of  the  great  and  saving  truths  of  his 
word,  and  you  have  found  your  doubts  cleared  up,  your  diffi* 
culties  removed,  your  fondest  expectations  more  than  realized. 
Or  you  have  come  weighed  down  with  the  consciousness  of 
sin,  or  oppressed  with  sorrow,  or  tried  by  temptations,  and 
have  found  in  the  temple  of  the  Lord,  that  a word  in  season 
has  been  prepared  for  you,  so  peculiarly  adapted  to  your 
wants,  that  had  you  yourself  selected  the  subject,  you  could 
have  chosen  none  better  calculated  to  bring  peace  and  conso- 
lation to  your  souls.  Or,  again,  the  time  has  been,  when  you 
were  beginning  to  inquire  respecting  heavenly  things,  and 
were  groping  your  way  painfully  and  erringly  amidst  much 
apprehension  and  mistake ; and  your  feet  have  been  led  by 
the  Spirit  of  God  to  the  temple  of  God,  and  there,  before  you 
left  those  walls,  your  search  has  terminated ; the  hope  and 
“ consolation  of  Israel,”  even  Christ  the  Lord,  has  been  re- 
vealed to  you  ; and,  like  the  holy  persons  of  whom  w^e  are 
speaking,  you  have  seen  what  many  prophets  and  kings  de- 
sired to  see,  and  have  not  seen.  And,  brethren,  even  more 
than  this  is  prepared  for  you  ; the  same  who  is  engaged  in 
leading  you  into  all  truth,  will  lead  you  into  all  peace  and  all 
consolation,  until  he  present  you  blameless  before  the  presence 
of  him  “ whom,  not  having  seen,  you  love.”* 

Finally,  if  you  can  experimentally  testify  to  these  things, 
bless  God  who  has  so  graciously  and  so  bountifully  fulfilled 
to  you  his  promise,  that  “ they  who  seek  shall  find.”*]*  And 


* 1 Peter  i.  8, 


* Matthew  vii.  7. 


36 


LECTURE  II. 


while  you  rejoice,  as  you  have  reason  to  do,  and  in  gratitude 
are  bound  to  do,  for  what  the  Lord  has  done  for  your  soul, 
keep  in  mind  the  closing  testimony  which  Simeon  bore  to  the 
Saviour  whom  he  loved,  “ Behold,  this  child  is  set  for  the  fall 
and  rising  again  of  many  in  Israel,  and  for  a sign  which 
shall  be  spoken  against,  that  the  thoughts  of  many  hearts 
may  be  revealed.”*  It  is  as  essential  a part  of  the  revelation 
of  Jesus  that  he  should  be  “ set  for  the  fall,”  as  for  “ the 
rising  of  many  in  Israel ;”  his  Gospel  has  ever  been,  and 
must  ever  be,  a savour  of  death  unto  death,”  as  well  as  a 
“ savour  of  life  unto  life  and  he  will  in  all  ages  of  the 
church,  be  to  many  “ a sign  which  shall  be  spoken  against.”J 
Be  not,  then,  discouraged,  if  there  are  those  who  view  not 
the  Lord  Jesus  Christ  as  you  view  him  ; be  not  cast  down, 
if  there  be  those  who  even  dare  to  speak  against  ”§  the 
Lord  of  glory.  Simeon  foretold,  even  while  he  held  that 
innocent  babe  in  his  arms,  and  with  prophetic  eye  foresaw  the 
full-grown  man  walking  in  his  innocency  as  perfect  as  that 
spotless  infant,  that  all  would  not  secure  him  from  the  breath 
of  calumny,  the  tongue  of  slander,  the  language  of  contempt, 
and  mockery,  and  hate ; and  while  he  announced  the  painful 
truth,  he  as  plainly  divulged  the  reason  for  which  a God  of 
justice  would  permit  it — “ that  the  thoughts  of  many  hearts 
might  be  revealed.”  In  this  our  time  of  trial,  brethren,  the 
tongue  of  the  enemy  and  the  blasphemer  must  remain  un- 
bridled, that  “the  thoughts  of  their  hearts  may  be  revealed” 
before  men,  and  may  find  a passage  upward  to  the  throne  of 
God,  and  be  entered  in  those  books  of  his  remembrance,  out 
of  which  we  shall  be  called  to  an  account  for  every  guilty 
word  which  we  have  spoken.  Be  not,  then,  cast  down,  that 
the  Saviour  whom  you  love  is  still  “ a sign  which  shall  be 
spoken  against ;”  but  O,  let  the  recollection  of  this  painful 
fact  render  you  unceasingly  watchful  that  no  part  of  your 
own  conduct,  no  tempers,  language,  actions,  words  of  yours. 


Luke  ii.  34,  35.  t2  Corin.  ii.  16.  t Luke  ii.  34.  § Numbers  xii.  8. 


LECTURE  HI. 


37 


shall  justly  give  occasion  to  the  enemy  to  speak  against  the 
Saviour  whose  name  you  bear,  and  whose  example  you  profess 
to  follow;  lest,  as  regards  your  enemies,  you  are  instrumental 
in  increasing  their  guilt  and  their  condemnation,  and,  as  regards 
your  Redeemer,  you  compel  him  to  say,  I was  wounded  in 
the  house  of  my  friends.”* 


LECTURE  III. 

St.  Luke  ii.  51. 

‘ And  he  went  down  with  them,  and  came  to  Nazareth,  and  was  sub- 
ject unto  them.” 

One  of  the  many  difficulties  which  present  themselves, 
while  endeavouring  to  give  a connected  view  of  the  history 
of  our  blessed  Lord,  is  to  ascertain  the  order  in  which  the 
different  circumstances  related  by  the  different  evangelists, 
took  place.  There  are,  it  is  true,  many  excellent  harmonies 
of  the  gospels,  but  these  vary  frequently  from  each  other, 
and  are  not  infallible  even  when  they  agree;  so  that  the 
careful  inquirer  must  be  content,  at  the  best,  with  adopting 
that  arrangement  which  appears  the  most  probable,  although 
aware  that  there  will  still  be  many  points  upon  which  the 
arguments  which  have  influenced  his  own  mind  in  the  decision 
he  has  arrived  at,  can  scarcely  be  expected  to  have  equal 
weight  with  those  who  hear  him. 

These  observations  have  arisen  from  considering  at  what 
period  the  visit  of  the  Magi  to  jhe  infant  Jesus,  mentioned  by 
St.  Matthew,  but  omitted  by  all  the  other  evangelists,  occurred. 
We  are  generally  in  the  habit  of  considering  it  almost  simul- 
taneous with  the  visit  of  the  shepherds ; and  in  this  opinion 


4 


* Zechariah  xiii.  6. 


38 


LECTURE  III. 


some  of  the  earlier  biblical  critics  agree;  but,  upon  the  whole, 
there  appears  more  reason  for  inserting  the  incident,  as  we 
are  now  doing,  after  the  return  of  the  parents  of  our  Lord 
to  Bethlehem,  upon  the  presentation  of  the  infant  Jesus  in 
the  temple. 

Probably,  therefore,  our  Lord  was  about  a twelve-month 
old  when  the  following  remarkable  incident  took  place.  Cer- 
tain wise  men,  or  Magi,  the  inhabitants  of  that  part  of  Arabia 
which  borders  upon  Judea,  came  from  the  east  of  Jerusalem. 
They  had  been  directed  from  their  own  country  by  the  ap- 
pearance of  a star,  in  all  probability  of  a meteoric  nature, 
which,  it  is  reasonable  to  conclude,  had  been  connected  in 
their  minds,  by  some  direct  revelation  from  God,  with  the 
birth  of  the  Messiah. 

As  soon  as  they  entered  Jerusalem,  their  first  inquiry  was, 
‘‘Where  is  he  that  is  born  King  of  the  Jews?  for  we  have 
seen  his  star  in  the  east,  and  are  come  to  worship  him.”* 
Whatever  might  be  the  manner  in  which  it  had  pleased  God 
to  reveal  this  astonishing  fact  to  them,  one  thing  therefore  is 
certain,  that  they  implicitly  believed  the  revelation  ; for  they 
never  thought  of  asking.  Is  the  King  of  the  Jews  born  ? but, 
Where  is  he  born? 

How  ought  such  an  inquiry,  proceeding  from  such  a quar- 
ter, to  have  put  to  shame  the  inhabitants  of  Jerusalem.!  That 
Gentile  strangers  should  be  inquiring  in  the  streets  of  the  holy 
city  for  him  who  was  born  to  be  her  King,  while  her  children 
possessed  so  little  desire,  so  little  anxiety  upon  the  subject, 
that  not  one  could  answer  the  important  question  I After 
some  little  time,  the  zealous  search  established  by  the  stran- 
gers reached  the  ears  of  the  king,  and  Herod,  even  at  his 
advanced  age,  for  he  was  then  more  than  seventy  years  old, 
still  dreading  a rival,  took  immediate  alarm  at  the  birth  of 
this  native  prince,  and  assembled  the  chief  priests  and  scribes, 
to  ascertain  from  them  in  what  part  of  his  dominions  such  an 
event  might  be  expected  to  take  place. 


* Matthew  ii.  2. 


LECTURE  III. 


39 


So  accurate  was  the  language  of  Divine  prophecy  upon 
his  important  point,  that  they  had  no  hesitation  in  declaring, 

‘ In  Bethlehem  of  Judea ; for  thus  it  was  written  by  the 
prophet.  And  thou  Bethlehem,  in  the  land  of  Juda,  art  not 
the  least  among  the  princes  of  Juda,  for  out  of  thee  shall  come 
a Governor,  that  shall  rule  my  people  Israel.”*  All  knew  by 
the  wisdom  of  their  books  where  the  Christ  should  be  born  ; 
but  none,  it  appears,  had  prayed,  and  thought,  and  dwelt  upon 
the  blessed  subject; — none  had  been  waiting,  and  looking, 
and  longing  for  the  event,  as  one  in  which  they  were  deeply 
and  individually  interested ; and  therefore  none,  like  Simeon 
and  Anna,  had  seen  the  infant  Jesus  with  their  eyes,  and 
embraced  him  in  their  arms,  and  pressed  him  to  their  hearts. 
O,  how  little  is  there  of  comfort,  of  spiritual  life,  of  soul- 
encouraging,  heart-enlightening  views  of  the  Lord  Jesus,  to 
be  found  in  a mere  book  knowledge  of  him  ! we  may  speak 
of  him  with  the  tongues  of  men,  or  even  angels,  and  under- 
stand all  mysteries  and  all  knowledge,  but  if  we  have  not  love 
— that  love  to  Christ  which  seeks  him  as  the  hidden  treasure, 
the  pearl  of  great  price,  the  Saviour  of  our  soul — we  are  no- 
thing. One  poor  woman,  like  Anna,  who  can  come  into  the 
temple  of  God,  and  there  find  the  Saviour  to  be  all-sufficient 
for  her  necessities,  and  all-precious  to  her  soul,  is  more,  in- 
finitely more  blessed,  than  whole  colleges  of  the  most  learned 
doctors  who,  without  such  feelings,  ever  propounded  the  mys- 
teries of  science,  or  the  mazes  of  prophecy,  to  their  wondering 
disciples.  Brethren,  while  you  are  careful  not  to  despise  even 
a verbal  knowledge  of  the  Scriptures  of  God,  which  has  its 
residence  only  in  the  mind  and  in  the  memory,  remember 
there  is  something  far  beyond  it ; that  that  same  word  has 
said,  ‘‘  With  the  heart  man  believeth  unto  righteousness  ;”f 
that  all  knowledge  of  religion  which  does  not  centre  and  settle 
there,  and  through  the  heart  influence  the  life  and  conversa- 
tion, however  accurate  or  however  perfect,  can  neither  sanc- 


♦ iVIatthevv  ii.  5,  6. 


t Romans  x.  10. 


40 


LECTURE  III. 


tify  nor  save — can  neither  enable  us  now  to  delight  ourselves 
in  the  presence  of  the  Lord,  nor  hereafter  in  the  fruition  of 
his  glory. 

The  Magi  having  ascertained  in  what  direction  they  should 
search  for  the  new-born  King,  took  their  departure  from  Jeru- 
salem, that  they  might  without  delay  fulfil  the  great  object  of 
their  journey,  by  paying  their  adorations  to  the  Messiah.  Of 
all  that  large  and  populous  city,  not  a single  individual  appears 
to  have  accompanied  them  ; not  one  was  there  in  whose  breast 
sufficient  anxiety,  or  even  sufficient  curiosity,  had  been  aroused 
to  induce  him  to  seek  the  star  of  Bethlehem.  Yet  was  the 
indifference  of  all  around  them  no  hindrance  to  these  truly 
“ wise  men,”  Gentiles  though  they  were ; they  left  the  holy 
city  alone,  as  they  had  entered  it  alone ; and  though  none  of 
the  nominal  people  of  the  Lord  went  with  them,  neither  the 
pleasures  nor  the  business  of  that  city  could  detain  them, 
while  their  hearts  and  hopes  were  set  upon  him  whose  pre- 
sence they  so  ardently  sought ; — an  instance,  surely,  of  no 
common  faith  and  no  common  perseverance.  It  is  easy  in 
religion,  as  in  every  other  pursuit,  to  go  with  the  crowd,  to 
seek  the  Lord  Jesus  Christ  when  and  where  all  are  seeking 
him ; but  to  come  boldly  out  from  the  multitude,  to  seek  him 
steadfastly,  resolutely,  and  alone,  when  no  other  members  of 
the  society  in  which  we  move,  of  the  family  in  which  we  live, 
r^re  seeking  him,  when  none  will  accompany  us  in  our  search; 
this  is  a great  and  distinguishable  test  of  a spirit  of  inquiry 
which  cometh  down  from  above,  and  which  God  will  most 
fully  and  abundantly  prosper. 

Yes,  brethren,  if  there  be  among  you  but  one  poor,  blind, 
ignorant  sinner,  who  is  anxious  to  arrive  at  the  knowledge, 
the  saving  knowledge  of  the  Lord  Jesus  Christ,  let  him  take 
this  incident  to  himself  for  his  encouragement  and  comfort. 
Though  all  your  neighbours,  all  your  friends,  all  your  family, 
be  in  ignorance  of  the  Saviour,  and  unable  to  help  you,  or  in 
enmity  to  him,  and  unwilling  to  do  so,  rather  than  you  should 
miss  your  way  to  the  Lord  of  your  salvation,  or  “ your  feet 


LECTURE  III. 


41 


Bhould  stumble  upon  the  dark  mountains,”*  God  himself  \\ill 
lead  you  by  a way  which  you  know  not ; sometimes  simply 
by  the  secondary  means  which  abound  within  the  reach  of  all, 
sometimes  by  the  more  especial  aids  and  influences  of  his 
Divine  Spirit;  but  whatever  be  the  method,  and  this  will  vary 
according  to  your  need,  and  according  to  his  unerring  wisdom, 
lead  you,  yea  constantly,  surely,  and  at  last  triumphantly,  he 
most  unquestionably  will,  even  though  it  were  necessary  to 
create  a new  star  for  your  guidance,  until  he  has  planted  your 
trembling  feet  in  safety  upon  the  Rock  of  your  salvation. 

Thus  did  Jehovah  now  act  towards  the  wise  men  of  whom 
we  are  speaking.  No  sooner  had  they  left  Jerusalem,  than 
the  star,  which  had  disappeared  while  they  were  among  the 
habitations  and  haunts  of  men,  the  supernatural  aid  ceasing 
while  natural  aid  was  sufficient,  now  re-appeared,  and  ‘‘  went 
before  them,  until  it  came  and  stood  over  where  the  young 
child  was  and  “ when  they  saw  the  star  ” — it  is  the  beauti- 
ful addition  of  the  evangelist — ‘‘  they  rejoiced  with  exceeding 
great  joy.”f  How  readily  can  we  enter  into  these  feelings, 
how  fully  understand  the  heartfelt  pleasure,  which  that  safest, 
surest  guide,  dropt  as  it  were  from  the  hand  of  God  himself, 
to  be  a light  to  their  feet  and  a lantern  to  their  paths,  must 
have  awakened  ! Something  not  wholly  dissimilar  to  this  is 
the  feeling  with  which  the  inquiring  soul,  after  wandering 
with  much  of  darkness,  much  of  separation  from  God,  during 
the  week,  hails  with  delight  the  day  which  God  has  sanctified 
•ind  blessed.  On  that  hallowed  day,  while  waiting  upon  God 
:n  his  temple,  and  hearing  of  the  pardoning  love  and  abound- 
ing mercy  of  the  Saviour — of  all  that  can  be  told,  alas  ! how 
little,  of  him  who  is  “ the  chiefest  among  ten  thousand, ’’f 
that  inquiring  soul  is,  as  it  were,  gazing  upon  the  star  which 
leads  to  Jesus.  You,  therefore,  who  know  experimentally  the 
happiness  and  the  blessedness  of  the  feeblest  means  which 
bring  you  nearer  to  your  Lord,  will  readily  conceive  the 


♦Jeremiah  xiii.  16.  f Matthew  ii.  9,  10. 
4* 


t Canticles  V 10. 


42 


LECTURE  III. 


meaning  of  the  declaration,  “ When  they  saw  the  star,  they 
rejoiced  with  exceeding  great  joy.” 

And  now  the  Magi  had  arrived  at  the  long-looked-for 
dwelling,  surprised,  we  may  well  imagine,  that  so  bright  a 
star  should  set  in  so  lowly  a hemisphere ; and  yet,  strong  in 
faith,  no  sooner  did  they  find  the  young  child,  than  they  “fell 
down  and  worshipped  him ; and  when  they  had  opened  their 
treasures,  they  presented  unto  him  gifts ; gold,  and  frankin- 
cense, and  myrrh.”* 

All  uninstructed  as  these  Gentile  strangers  were,  how  well 
had  they  learnt  the  character  of  him  whom  now,  for  the  first 
time,  they  approached.  They  began  by  offering,  as  a freewill 
offering,  themselves,  and  then  ventured  to  lay  at  his  feet  their 
treasures,  which,  costly  as  they  were,  were  in  comparison  of 
themselves  but  little  worth.  Many  have  been  the  fanciful  in- 
terpretations which  have  been  affixed  to  these  wise  men’s  gifts; 
the  myrrh  — because  he  to  whom  they  offered  them  was  a 
man,  and  myrrh  was  used  in  embalming,  and  therefore  well 
marked  mortality.  The  gold — to  testify  that  he  was  a king; 
gold  being  a regal  offering.  The  frankincense — to  demon- 
strate that  they  acknowledged  him  to  be  a God  ; incense  hav- 
ng  been  in  all  Eastern  nations  an  accompaniment  of  divine 
worship.  These,  perhaps,  are  the  most  plausible  of  the  many 
interpretations  which  have  been  offered  ; but  the  natural  and 
unexceptional  method  of  accounting  for  these  gifts,  is  simply 
that  they  were  the  produce  of  the  country  from  which  the  wise 
men  came ; and  as  in  the  East,  men  never  approach  a supe- 
rior without  a present,  they  marked  the  sense  of  the  Magi 
with  respect  to  the  kingly  pretensions  of  the  Messiah,  and 
were  not  only  permitted,  but  appointed  by  God,  to  afford  a 
suitable  supply  for  the  necessities  of  the  holy  family. 

Are  there  none  who  hear  me  who  are  half  inclined  to  envy 
the  lot  of  those  who  were  permitted  to  enjoy  so  high  an  ho- 
nour, as  to  bring  an  acceptable  offering  to  the  infant  Saviour? 


* Matthew  ii.  11. 


LECTURE  III. 


43 


none  who  are  inwardly  saying  at  this  moment,  there  is  nothing 
which  I possess  that  I should  consider  to  be  too  great,  too 
good,  too  rich  to  offer  to  my  Lord ; but  I have  nothing  which 
he  would  not  from  his  soul  abhor,  for  all  is  polluted,  worth- 
less, and  insignificant ! “ my  best  is  nothing  worth 

Brethren,  we  are  permitted,  nay  encouraged,  to  say  even 
to  the  most  sinful  among  you,  you  have  that  to  offer  which 
far  surpasses  the  most  splendid  present  of  gold,  and  frankin- 
cense, and  myrrh.  You  have  that  which  the  Saviour  will 
certainly  condescend  to  receive,  for  he  has  condescended  to 
ask  for  it,  when  he  said,  “ My  son,  give  me  thy  heart 
yea,  he  has  condescended  to  die  for  it,  when  he  laid  down 
his  life  for  the  sheep.”  Carry  him  this  offering,  bring  him 
this  poor,  polluted  gift,  a heart  stained  with  sin,  a broken, 
contrite,  and  yet  a believing  heart,  and  at  the  moment  you 
make  him  that  worthless  present,  there  will  be  joy  among  the 
angels  of  God,  there  will  be  notes  of  thanksgivings  and  praise 
throughout  the  mansions  of  eternity,  which  all  the  gold  of 
Arabia  could  not  have  produced.  O,  then,  how  countless  in 
the  sight  of  God  must  be  the  value  of  one  sinner’s  soul ! of 
one  poor  broken  heart ! 

While  the  wise  men  were  passing  through  Jerusalem, 
Herod  had  desired  that  when  they  had  found  the  new-born 
King  they  should  bring  him  wwd  again,  that  he  might  go 
and  worship  him  also.  This  it  pleased  the  Almighty  to 
counteract,  by  directing  the  Magi  not  to  return  to  Herod  ; 
while,  at  the  same  time,  the  omniscient  Jehovah,  foreseeing 
what  would  be  the  conduct  of  the  king,  desired  Joseph  to  take 
the  young  child  and  his  mother,  and  to  flee  into  Egypt.  No 
sooner  had  the  holy  family  thus  providentially  removed  into  a 
place  of  safety,  than  the  wrath  of  Herod  manifested  itself  by 
the  destruction  of  all  the  infants  “ from  two  years  old  and 
under,”'!'  who  were  in  Bethlehem  and  in  all  the  coasts  thereof. 

To  dwell  upon  this  dreadful  incident  would  carry  us  too 


* Proverbs  xxiii.  26. 


t Matthew  ii.  16. 


44 


LECTURE  III. 


iar  away  from  the  more  immediate  subject  of  our  history ; it 
may  be,  however,  as  well  to  remark,  that  instead  of  the  fable 
of  fourteen  thousand  children  having  been  thus  destroyed, 
which  appears  to  have  been  an  early  tradition  in  the  Church, 
it  is  probable,  from  the  population  of  Bethlehem  and  the  coasts 
thereof,  that  not  more  than  fifty  could  have  been  thus  in- 
humanly sacrificed.  A number  fearfully  large,  indeed,  when 
we  consider  the  agonized  parents  and  wretched  families  of 
these  murdered  little  ones ; and  still  more  so,  when  we  think 
of  the  awful  weight  of  guilt  accumulated  upon  the  soul  of  the 
i wretched  Herod,  who,  shortly  after  this  deed  of  blood,  closed 
I a life  of  unusual  depravity  by  a death  of  no  common  horror 
When  this  event  had  taken  place,  the  Almighty  recalled 
the  holy  family  from  Egypt,  and  they  “ dwelt,”  says  the  in- 
spired historian,  “ in  a city  named  Nazareth,”*  “ And  the 
child  grew  and  waxed  strong  in  spirit,  filled  with  wisdom  ; 
and  the  grace  of  God  was  upon  him.”f 

After  this  period,  the  only  incident  which  has  been  recorded 
during  the  childhood  of  our  Lord,  is,  that  at  twelve  years  of 
age,  when  he  went  up  with  his  parents  to  Jerusalem  at  the 
feast  of  Passover,  he  tarried  behind,  unknown  to  them,  in  the 
holy  city,  after  they  had  left  it,  upon  their  return  home.  Tra- 
velling as  men  have  always  done  in  those  eastern  countries, 
in  caravans,  where  many  families  are  united,  the  parents  of 
Jesus  journeyed  during  a whole  day  without  discovering  their 
loss  ; and  then,  sorrowing  and  disconsolate,  they  retrace  their 
weary  steps  to  Jerusalem.  There,  after  three  anxious  days 
of  solicitude  and  search,  they  find  the  holy  child  Jesus,  “ in 
the  temple,  sitting  in  the  midst  of  the  doctors,  both  hearing 
them  and  asking  them  questions,”:]:  affording  so  wonderful  a 
{display  of  his  divine  knowledge,  that  ‘‘all  who  heard  him,” 
'even  the  most  learned  doctors  of  the  Sanhedrim,  “ were  as- 
tonished at  his  understanding  and  answers. ”§ 

Now  for  the  first  time  do  we  hear  his  mother’s  voice;  she 


* Matthew  ii.  23.  f Luke  ii.  40. 


t Luke  ii.  46.  § Luke  ii.  47 


LECTURE  III. 


45 


who  had  kept  all  the  former  incidents  which  shed  a ray  of 
glory  upon  his  infancy,  and  had  “ pondered  them”  prayerfully 
and  silently  “ in  her  heart,”*  could  not  restrain  the  feeling 
of  pain  and  anguish  which  his  temporary  loss  had  inflicted 
upon  a mother’s  heart.  What  was  it  to  her  that  he  was  ex- 
citing the  astonishment  of  the  assembled  Sanhedrim — that  he 
was  speaking  as  never  child  before  had  spoken — she  would 
far  rather  that  he  had  been  running  at  her  side  in  all  the 
harmless  glee  of  happy  childhood,  and  gladdening  the  eyes 
of  his  fond  parents,  than  attracting  the  applause  of  the  wisest 
sages  in  the  world.  Yet  how  meekly,  how  tenderly,  does  she 
address  herself  to  her  supernatural  child,  as  if  she  felt,  while 
asserting  a parent’s  authority,  she  was  trenching  upon  some 
high,  though  undefined  prerogative, — “ Son,  why  hast  thou 
thus  dealt  with  us  ? behold,  thy  father  and  I have  sought  thee 
sorrowing.  And  he  said  unto  them.  How  is  it  that  ye  sought 
me?  wist  ye  not  that  I must  be  about  my  Father’s  business  ?”f 
— words  which,  although  in  after  days  as  clear  as  light  itself, 
were  now  so  dark,  so  unintelligible,  that  the  evangelist  ex- 
pressly adds,  “ They  understood  not  the  saying  which  he 
spake  unto  them.”:j;  They  knew  not  yet  the  wonderful  rela- 
tionship in  which  the  boy  of  twelve  years  old  stood  to  the 
awful  Being  who  inhabiteth  eternity ; they  knew  not  the  man- 
ner in  which  the  child  before  them  was  filled  “ without  mea- 
sure” with  his  Spirit  whose  goings  forth  were  from  everlasting; 
that  his  Father,  to  whose  business  he  was  now  called,  was  the 
Father  of  the  universe,  the  Father  of  time,  yea,  the  Father 
of  eternity,  and  of  heaven  itself;  and  that  he,  that  wonderful 
and  blessed  child,  could  truly  say,  “ Before  Abraham  was  I 
am.”§  But  though  they  might  not  comprehend  his  present 
words,  well  did  they  understand  and  appreciate  his  after  con- 
duct,— “ He  went  down  with  them,  and  came  to  Nazareth, 
and  was  subject  unto  them.”  How  peculiarly  striking  is  this 
subsequent  conduct  of  our  Lord,  when  viewed  in  connexion 
with  his  own  declaration,  that  he  “ must  be  about  his  Father’s 


• Luke  ii.  19.  t Luke  ii.  48,  49. 


tLukeii.  50.  § John  viii.  58. 


46 


LECTURE  III. 


business;”  and  what  a lesson  does  it  bequeath  to  us!  Surely 
that  Spirit  who  never  indites  one  line  to  gratify  curiosity,  one 
word  to  satisfy  even  what  we  might  imagine  a natural  inquiry, 
never  would  have  mentioned  this  simple  fact,  were  it  not  to 
encourage  filial  obedience  under  the  new  dispensation,  by  the 
example  of  our  Lord,  as  it  had  been  before  encouraged  under 
the  old,  by  the  promise  of  our  God.  “ Honour  thy  father  and 
thy  mother,  which  is  the  first  commandment  with  promise.” 
It  is  painful  at  the  present  day,  to  see  in  all  classes,  how  often 
both  the  command  and  the  example  are  alike  neglected.  Go 
into  the  cottage  of  the  poor,  and  there  behold  the  self-willed 
children,  unrestrained  even  by  the  appearance  of  parental  au- 
thority, beyond  the  hasty  blow,  or  the  harsh,  unkind,  and 
unholy  word ; see  them  soon  outgrowing  the  momentary 
effects  of  such  poor  substitutes  for  a high  religious  principle, 
looking  and  acting  defiance,  where  there  ought  to  be  only  obe- 
dience and  submission.  Go  into  the  palace  of  the  rich,  and 
you  will  find  no  change,  except  in  the  tinselled  gloss  which 
courtesy  can  throw  even  over  opposition  the  most  determined, 
and  insubordination  the  most  complete.  We  need  not  scruple 
to  affirm,  because  every  day  is  more  entirely  establishing  the 
fact,  that  the  habit  of  disobedience  to  all  constituted  authorities, 
which  is  so  widely  spreading  in  this  country,  and  which  will 
at  no  very  distant  period,  unless  God  of  his  mercy  interfere, 
not  only  loosen  the  bonds  of  society,  but  as  with  an  iron  hand 
break  them  into  ten  thousand  fragments,  has  been  born,  and 
bred,  and  nurtured  within  our  domestic  walls,  and  at  our  own 
firesides.  Yes,  it  is  the  self-willed,  disobedient  child,  never 
from  earliest  infancy  subjected  upon  principle  to  a steady  obe^ 
dience  to  the  parents’  word  and  command,  who  becomes  in 
after  life  the  violent  opponent  to  all  the  constituted  authorities 
of  man,  and,  not  unfrequently,  the  rebellious  subject  of  God. 
Think  not  then,  my  younger  brethren,  that  you  are  advancing 
in  religious  knowledge,  or  in  spiritual  attainment,  if  you  are 
refusing  to  render  honour  where  honour  is  due,  and  where  God 
commands  you  to  pay  it,  even  to  your  earthly  parents ; or  if 


LECTURE  III. 


47 


you  are  unkindly  and  ungratefully,  I might  add  unholily, 
throwing  off  your  subjection  to  them.  As  the  ungrateful  man 
has  well  been  said  to  possess  but  one  crime,  for  all  others  are 
but  as  virtues  in  him,  so  the  undutiful  child  possesses  but  one 
sin ; but  that  one  sin  is  like  the  one  plague  spot  of  antiquity, 
which  spread,  and  widened,  and  festered,  and  destroyed,  until, 
from  the  top  of  the  head  to  the  sole  of  the  foot,  all  was  dis- 
ease, corruption,  and  decay. 

And  to  you,  Christian  parents,  I would  offer  an  affectionate 
admonition.  If  the  tide  which  has  now  set  in  against  the 
powers  which  are  ordained  of  God  for  the  preservation  and 
comfort  of  society,  can  be  stemmed,  I believe,  however  para- 
doxical it  may  appear,  that  it  must  be  stemmed  in  the  nursery  ; 
that  it  is  to  be  done  by  the  early  implantation  of  the  most  de- 
cided habits  of  obedience  in  the  hearts  of  your  children,  an 
obedience  founded  in  love,  and  regulated  by  filial  fear,  and  con- 
sistent with  the  truest  and  tenderest  affection.  It  is  by  teach- 
ing them  to  be  subject  to  you,  as  God’s  representatives  to 
them,  that  the  great  principle  of  Christian  subjection  can  alone 
be  implanted,  without  a return  to  which,  it  requires  no  pro- 
phetic eye  to  see,  no  prophet’s  voice  to  declare,  that  our  days 
as  a sober-minded,  obedient,  Christian  nation,  are  numbered  ; 
that  the  most  valuable  institutions  which  the  world  has  ever 
seen,  will  be  like  the  vine  of  Israel,  trampled  beneath  the  feet 
of  the  wild  boar  of  the  forest ; we  ourselves,  with  suicidal 
hand,  having  torn  up  her  hedges  and  levelled  her  walls,  and 
encouraged  the  marauder  to  come  in. 

The  fact  of  our  Lord’s  subjection  to  his  earthly  parents,  is 
the  only  circumstance  which  any  of  the  evangelists  have  re- 
corded from  the  twelfth  to  the  thirtieth  year  of  the  life  of 
Jesus.  We  have,  therefore,  eighteen  years  of  our  Lord’s 
mortal  sojourn  during  which  not  a single  incident  has  been 
bequeathed  to  us ! 

How  often  in  reading  sacred  history  do  we  long  for  more 
minute  details  of  the  lives  of  the  holy  men  which  are  there 
presented  to  us  ! and,  if  this  be  the  case  with  regard  to  others, 


48 


LECTURE  III. 


how  much  more  ardently  do  we  experience  it  with  respect  to 
him  who  is  now  the  subject  of  our  meditations  ! We  canno* 
but  feel  that  every  incident  of  the  days  of  his  boyhood,  every 
transaction  of  his  youth,  every  word  and  sentence  of  his  ma- 
tured manhood,  would  have  been  a treasure  to  the  Christian, 
for  which  he  would  readily  have  sacrificed  the  brightest 
volumes  of  Roman  oratory,  or  of  Grecian  song.  But  God’s 
ways  are  not  our  ways,  nor  his  thoughts  our  thoughts ; doubt- 
less he  has  permitted  all  to  be  handed  down  to  us  which  the 
necessities  of  the  Church  required,  and  we  must  await  an- 
other day  and  another  place  for  more.  What  time  has  con- 
cealed, eternity  perhaps  will  tell ; but  eternity  itself  will  not 
be  long  enough  to  disclose  all  the  infinity  of  a Saviour’s  per- 
fections, and  of  a Saviour’s  love.  Still,  as  it  is  permitted  to 
the  Christian  to  look  forward  even  now,  amidst  the  trials  and 
troubles  of  earth,  to  that  “ rest  which  remaineth  for  the  people 
of  God,”  it  cannot  surely  be  wrong  to  anticipate  those  delight- 
ful moments  when,  dwelling  in  the  bowers  of  light,  and  seated 
it  may  be  at  the  feet  of  the  companions  of  our  Lord’s  earthly 
pilgrimage,  we  may  perhaps  receive  from  their  lips,  or  even 
from  the  lips  of  that  Lord  himself,  many  a passage  in  his 
earthly  history,  full  of  interest,  and  instruction,  and  delight, 
which  no  pen  has  chronicled,  but  which  shall  rejoice  our 
hearts,  and  swell  our  praises  into  louder  and  louder  anthems 
to  the  glory  of  Him  that  sitteth  upon  the  throne,  and  of  the 
Lamb  for  ever  and  ever. 


LECTURE  IV. 


49 


LECTURE  IV. 

St.  Matthew  iv.  3. 

“And  when  the  tempter  came  to  him,  he  said,  If  thou  be  the  Son  of 
God,  command  that  these  stones  be  made  bread.” 

We  mentioned  at  the  close  of  the  last  lecture,  that  holy 
Scripture  observed  a remarkable  silence  re&pecting  eighteen 
years  of  the  life  of  our  blessed  Lord.  From  the  twelfth  to 
the  thirtieth  year  no  single  event  is  recorded,  no  observation 
made,  except  that  upon  which  we  have  already  commented — 
our  Lord’s  subjection  to  his  earthly  parents. 

It  has  been  a tradition  from  time  immemorial  in  the  Church, 
that  during  these  eighteen  years  the  death  of  Joseph,  the  re- 
puted father  of  our  Lord,  took  place,  and  that  Jesus  himself 
maintained  his  mother  during  a portion  of  this  time,  by  work- 
ing at  the  trade  of  a carpenter.  Both  these  circumstances  are 
rendered  extremely  probable,  from  the  internal  evidence  of  the 
gospels ; the  fact  of  our  Lord  himself  working  at  his  paternal 
trade  receives  great  countenance  from  the  appellation  applied 
to  him  by  the  unbelievers  in  his  own  country,  recorded  in 
Mark  vi.  3 : “Is  not  this  the  carpenter,  the  son  of  Mary 
While  the  probability  of  his  father’s  death  may  be  gathered 
from  his  name  not  being  mentioned  or  alluded  to  in  this  in 
quiry.  Indeed,  the  certainty  of  his  decease  during  some 
period  of  our  Lord’s  life,  seems  to  be  established  by  the  fact 
that  Jesus,  while  on  the  cross,  committed  his  mother  to  the 
beloved  apostle ; which,  had  her  husband  been  still  living, 
would  surely  have  been  an  unnecessary  precaution.  Men- 
tioning  these  things  merely  as  interesting  probabilities,  with- 
out attempting  to  insist  upon  their  certainty,  we  pass  on  to 
the  “ more  sure  word  of  God,”*  where  all  that  is  recorded 
is,  to  the  very  letter,  unquestionable  and  true. 


5 


* 2 Peter  i.  19. 


50 


LECTURE  IV. 


The  first  incident  which  is  there  narrated,  after  what  is 
usually  but  improperly  termed,  our  Lord’s  “disputation  in  the 
temple,”  is  his  baptism  ; the  time  of  which  is  thus  determined 
by  St.  Luke,  “ Jesus  himself  began  to  be  about  thirty  years 
of  age.”*  We  shall  quote  the  narrative  of  this  wonderful 
event,  as  it  is  recorded  by  three  of  the  evangelists,  each  sup- 
jjlying  some  minute  circumstance  which  the  other  has  omitted. 

“ It  came  to  pass  in  those  days,!  when  all  the  people  were 
baptized,:}:  that  Jesus  came  from  Nazareth  of  Galilee, § to 
Jordan,  unto  John,  to  be  baptized  of  him,  but  John  forbade 
him,  saying,  I have  need  to  be  baptized  of  thee,  and  comest 
thou  to  me  1 And  Jesus,  answering,  said.  Suffer  it  to  be  so 
now,  for  thus  it  becometh  us  to  fulfil  all  righteousness.  Then 
he  suffered  him ; and  he  was  baptized  of  John  in  Jrrdan.”l| 
This  was,  in  all  probability,  the  first  time  tha  the  holy 
Baptist  had  ever  seen  his  Lord  and  relative,  Jesus.  For  it 
had  pleased  the  providence  of  God  that  John  should  dwell  in 
the  wilderness,  while  our  Lord  abode  in  the  resorts  of  men  ; 
that  thus,  in  after  times,  no  collusion  might  even  be  suspected 
between  them,  and  that  the  testimony  of  John  to  the  Messiah- 
ship  of  Jesus  might,  to  his  own  disciples,  be  most  satisfactory 
and  conclusive.  We  find  John’s  ignorance  of  our  Lord  ex- 
pressly stated  in  the  first  chapter  of  St.  John’s  gospel,  where 
the  Baptist  declared,  “ I knew  him  not ; but  he  that  sent  me 
to  baptize  with  water,  the  same  said  unto  me.  Upon  whom 
thou  shalt  see  the  Spirit  descending  and  remaining  on  him, 
the  same  is  he  which  baptizeth  with  the  Holy  Ghost.”** 

Most  natural  was  it,  therefore,  for  the  Baptist,  knowing  that 
he  who  now  offered  himself  for  this  holy  rite  was  one  “whose 
shoe’s  latchet  he  was  not  w'orthy  to  unloose,”f  f that  “ he  was 
the  Lamb  of  God  which  taketh  away  the  sins  of  the  world, 

— most  natural  was  it  for  him  to  feel  that  Jesus  had  no  need 
of  such  an  ordinance  as  baptism,  or  that  if  he  had,  no  mortal 
man  was  worthy  to  administer  it.  Therefore,  “ John  forbade 


* Luke  iii.  23.  t Mark  i.  9.  t Luke  iii.  21.  § Mark  i.  9. 

il  Matthew  iii.  13.  *^Johni.  33.  ft  Luke  iii.  16.  John  i. 27.  ttJohni.  29. 


LECTURE  IV. 


51 


him  !”*  Observe,  brethren,  in  what  widely  different  channels 
nature  and  grace  are  forever  running. 

The  holy  Baptist,  like  the  ardent  and  affectionate  Peter, 
could  agree  to  any  thing  more  readily  than  to  the  supernatural 
humility  and  condescension  of  his  Lord  ; this,  even  the  hum- 
ble Baptist  could  not  understand.  How  utterly  unable  are  the 
holiest,  humblest  of  the  fallen  sons  of  Adam,  fully  to  appre- 
ciate, or  even  perfectly  to  conceive  the  perfections  of  their 
Lord  ! Alas,  then,  brethren,  at  what  an  infinite  distance  must 
our  imitation  of  his  graces  be,  when  even  our  imagination 
and  conception  of  them  lag  so  far  behind ! 

One  blessed  purpose  will  be  fully  answered  by  the  history 
before  us,  if  by  such  obvious  truths  as  these,  we  are  led  more 
rightly,  though  still  imperfectly,  to  know  the  length,  and 
depth,  and  breadth,  and  height  of  the  character  of  Christ, 
which  passeth  knowledge;  for  every  increasing  ray  of  light 
which  is  thrown  upon  it,  will  tend,  by  God’s  grace,  to  humble 
us  the  more  deeply  as  sinners,  and  to  exalt  the  more  highly 
our  blessed  and  adorable  Redeemer. 

In  the  instance  before  us,  our  Lord  at  once  corrected  the 
misapprehension  of  the  Baptist  by  the  single  observation, 
“ Suffer  it  to  be  so  now,  for  thus  it  becometh  us  to  fulfil  all 
righteousness.”'!' 

We  are,  perhaps,  while  reading  the  account  of  our  Redeem- 
er’s baptism,  very  little,  at  first  sight,  aware  of  the  pain  and 
the  degradation  by  which  this  fulfilment  of  righteousness  was 
in  the  present  instance  accompanied.  It  is  not  as  if  John’s 
baptism  had  been  a rite  acknowledged  and  honoured  by  all 
the  members  of  the  Jewish  church  ; very  far  was  this  from 
being  the  fact ; the  baptism  of  John  was,  although  essentially 
of  God,  despised  and  rejected  by  all  those  (a  very  large  and 
influential  body)  who  followed  only  their  own  traditions  ; 
for  we  are  told  expressly  by  St.  Luke,  “ The  Pharisees  and 
lawyers  rejected  the  counsel  of  God  against  themselves,  being 
not  baptized  of  him.”:}:  To  form,  therefore,  any  adequate 


* Matthew  iii.  14. 


t Matthew'  iii.  15. 


t Luke  vii,  30 


52 


LECTURE  IV 


idea  of  this  instance  of  the  humility  of  the  blessed  Jesus,  we 
must  behold  him  coming  down  to  the  banks  of  Jordan,  un- 
distinguished from  his  fellow-men,  following  the  publicans  and 
harlots,  who  were  crowding  to  the  water’s  edge,  confessing 
their  sins,  and  desiring  to  be  renewed  unto  repentance.  We 
may  easily  imagine  the  scornful  and  contemptuous  bearing 
of  the  chief  priests  and  elders  who  rejected  John’s  baptism, 
although  they  attended,  from  curiosity,  upon  his  preaching; 
the  insulting  ribaldry  of  the  open  and  presumptuous  sinner, 
while  the  meek  and  lowly  Jesus  was  approaching  the  water 
for  the  purpose  of  partaking  of  this  despised  ceremony.  At 
once  would  he  be  stamped,  for  this  very  act,  by  all  the  class 
ol  persons  of  whom  we  have  been  speaking,  as  some  poor 
degraded  sinner,  who,  like  the  rest,  had  been  deceived  by  the 
statements  of  the  Baptist,  and  had  come  down  to  swell  the 
crowd  of  fanatics  and  enthusiasts.  And,  brethren,  do  you 
think  that  these  things  carried  with  them  no  pang  to  the  heart 
of  Christ?  Do  you  think  that  because  he  was  removed,  im- 
measurably removed,  from  every  taint  and  capability  of  sin, 
he  was  equally  far  removed  from  the  innocent  infirmities  of 
our  nature  ? No,  be  assured  that  he  knew  and  felt — how  often 
and  how  bitterly,  during  his  earthly  sojourn,  did  he  know  and 
feel  them  all ! Else  what  means  the  language  of  prophecy, 
which  represents  every  suffering  of  Jesus  as  aggravated  by 
those  feelings  which  aggravate  our  own.  “ All  they  that  see 
me  laugh  me  to  scorn,  they  shoot  out  the  lip,  they  shake  the 
head  at  me;”*  “ shame  hath  covered  my  face.”f  This  is  the 
way  in  which  the  Psalmist,  speaking  in  the  person  of  Christ, 
f:)retells  his  sufferings  ; while  many  other  instances  will  occur 
to  your  own  minds,  which  will  demonstrate  that  the  feelings 
of  our  Lord  were  as  certainly  wounded  by  the  “ despitefulness 
of  the  proud  and  the  scornful  reproof  of  the  wealthy,”:]:  as 
his  side  in  after  days  was  lacerated  by  the  Roman  spear 
Bear  these  things  in  mind,  and  you  will  see  that  the  baptism 
of  Jesus  was  not  one  of  the  least  bitter  of  the  ingredients  in 


♦ Psalm  xxii.  7. 


t Psalm  xliv.  15. 


t Psalm  cxxxiii.  4. 


L i:  C T U R E IV. 


53 


his  most  bitter  cups  No  ! at  the  very  moment  of  thus  enter- 
ing upon  his  public  life,  he  entered  upon  its  penalties  and  its 
pains.  He  filled  that  cup  on  the  banks  of  Jordan,  which  he 
never  afterwards  laid  down  until  he  had  drained  its  very  dregs: 
he  there  placed  that  cross  upon  his  shoulders,  which  he  bore, 
and  bore  contentedly,  until  he  planted  it  as  a tree  of  life  upon 
the  summit  of  Mount  Calvary. 

“ And  Jesus,  when  he  was  baptized,  went  up  straightway 
out  of  the  water,  and  lo,  the  heavens  were  opened  unto  him- 
and  he  saw  the  Spirit  of  God  descending  like  a dove,  and 
lighting  upon  him  : and  lo,  a voice  from  heaven,  saying,  This 
is  my  beloved  Son,  in  whom  I am  well  pleased.”* 

Deep  and  grievous  had  been  the  humiliation  of  the  only- 
begotten  Son,  and  great  and  glorious  was  the  testimony  of  the 
eternal  Father.  These  things  were  so  with  a remarkable  uni- 
formity during  every  stage  of  our  Redeemer’s  life.  Never 
did  he  submit  himself  lo  more  than  ordinary  degradation,  that 
he  did  not  receive  more  abundant  honour.  Was  he,  for  in 
stance,  cradled  in  a manger,  and  did  not  Eastern  princes,  led 
by  a new-made  star,  pay  even  there  their  adoration  to  him  ? 
Was  he,  in  after  days,  so  troubled  in  spirit,  as  to  manifest  the 
timidity  and  weakness  of  our  nature,  in  the  cry,  “ Father, 
save  me  from  this  hour  !”f  and  was  it  not  at  that  hour  that 
“ a voice  from  heaven”  spake  unto  him  ? Did  he,  in  the 
garden  of  Gethsemane,  show  more  than  common  apprehension 
of  his  dreadful  lot ; and  was  it  not  in  that  same  garden  that 
angels  comforted  him?  So  was  it  even  now;  the  baptism  of 
Jesus  was  one  of  the  lowest  points  of  his  humiliation ; and 
the  glory  which  followed  it,  perhaps  without  exception,  “ the 
most  excellent  glory”:]:  of  which  he  was  partaker  while  on 
earth.  For  it  was  then  that  his  heavenly  Father  honoured 
the  opening  ministry  of  the  only-begotten  Son,  by  pouring 
down  upon  him,  without  measure,  the  anointing  of  the  Holy 
Ghost ; and  by  the  glory  of  the  Shechinah  hovering  over  him, 

^ Matthew  iii.  1 6.  t John  xii.  27,  28.  t 2 Peter  i.  1 7. 

5* 


54 


LECTUEE  IV. 


and  by  the  voice  from  heaven  publicly  acknowledging  him, 
demonstrated  before  all  Israel,  that  the  promise  of  God  made 
unto  their  fathers  was  fulfilled,  and  that  in  the  person  of  the 
carpenter  of  Nazareth,  “ God  had  visited  his  people.”* 

Learn  one  lesson  at  least,  brethren,  before  we  leave  the 
consideration  of  this  important  incident.  Are  you  the  follow- 
ers of  the  Lord  Jesus — are  you  his  baptized  and  professing 
people — and  are  you  slaves  to  the  fear  of  man  1 Do  you 
shrink  from  duties,  plain,  unquestionable  duties,  because  your 
fellow-men,  the  great,  or  the  rich,  or  the  noble,  look  with  no 
favourable  eye  upon  them  ? Is  this  “ the  mind  that  was  in 
Christ  Jesus,”f  when,  that  he  might  “ fulfil  all  righteousness,” 
he  mingled  with  the  crowd  of  common  sinners,  content  to  be 
mistaken  and  misrepresented,  and  it  might  be  ranked  among 
them  1 Away  with  this  false  shame  and  dread  of  human  cen- 
sure; never  will  you  be  enabled  to  “ follow  the  Lamb  whither- 
soever he  goeth,”:]:  until  by  God’s  grace  you  are  content  to 
endure  obloquy,  reproach,  and  ridicule,  while  endeavouring  to 
“ fulfil  all  righteousness”  which  your  heart  approves  ; never 
will  you  be  rendered  meet  to  reign  with  Christ,  until  you  are 
well  content  to  suffer  with  him. 

It  is  scarcely  necessary  to  point  out  to  you  the  well-known 
demonstration  which  the  baptism  of  our  Lord  affords  of  the 
Holy  Trinity;  God  the  Holy  Ghost  made  manifest  “in  a 
bodily  shape  like  a dove  ;”§  God  the  Son  ascending  from  the 
waters  of  Jordan  in  that  body  which  had  been  prepared  for 
him  ; and  God  the  Father,  “ whom  no  man  hath  seen  or  can 
see,”||  manifesting  himself  by  the  voice  from  heaven  ; the 
three  persons  but  one  God  of  the  Christian  Trinity,  co-equal 
and  co-eternal.  Most  blessed,  glorious,  and  unquestionable 
truth  ! the  most  important  and  all-pervading  truth  of  the  Bible! 
Until  you  receive  it,  Christianity  has  not  even  effected  an 
entrance  into  your  mind.  Until  you  are  able,  in  a clear  and 
scriptural  manner,  to  appreciate  the  three  distinct  offices  of 

* Luke  vii.  16.  fPhilippians  ii.  5.  t Rev.  xiv.  4. 

§ Luke  iii.  22.  1]  1 Timothy  vi.  16. 


LECTURE  IV. 


55 


the  three  distinct  persons  in  the  ever-blessed  Trinity,  Chris- 
tianity has  done  but  little  for  your  soul.  It  then,  and  then 
only,  has  its  perfect  work  within  you,  when  you  are  enabled 
to  have  near  access  to  God  the  Father,  through  the  mediation 
of  God  the  Son,  and  by  the  grace  of  God  the  Holy  Ghost. 
When  you  acknowledge  how  the  three  persons  in  this  glorious 
Godhead  are  engaged  in  the  salvation  of  your  soul,  God  the 
Father  freely  bestowing  it  upon  you,  God  the  Son  as  freely 
purchasing  it  for  you,  and  God  the  Holy  Ghost  as  freely  ap- 
plying it  to  you — each  of  the  persons  of  the  ever-blessed 
Trinity  engaged  in  all  the  different  parts  of  your  salvation, 
and  yet  all  the  persons  engaged  in  each — then  do  you  com- 
prehend as  much  of  this  high  mystery  as  can  be  learnt  on 
earth  : the  remainder  you  shall  know  hereafter. 

And  now  the  incarnate  Son,  ‘‘being  full  of  the  Holy  Ghost, 
returned  from  Jordan,”*  spending,  as  it  appears,  not  even  a 
day  with  the  blessed  Baptist,  but  so  intent  to  “be  about  his 
Father’s  business,”f  that  he  retired  at  once  into  the  wilderness, 
under  the  guidance  of  the  Spirit  by  which  he  was  filled,  to 
prepare  himself  by  prayer,  and  fasting,  and  spiritual  exercises, 
for  the  stupendous  work  he  was  commencing.  For  forty  days 
did  our  Lord  endure  a wonderful  and  supernatural  fast,:]: 
and  “ in  those  days  he  did  eat  nothing  while  during  the 
whole  of  the  period  he  was  tempted  of  the  devil  ; not,  as  we 
most  certainly  know,  by  any  inward  temptation,  by  any  even 
the  remotest  solicitation  to  evil  from  the  inner  man  ; for  did 
he  not  himself  declare,  “ The  prince  of  this  world  cometh, 
and  hath  nothing  in  me,”||  and  had  not  the  word  of  God  just 
pronounced  that  he  was  “ full  of  the  Holy  Ghost,”**  so  full 
that  no  single  thought  or  wish  of  evil  could  find  an  entrance 
into  that  pure  and  spotless  mind?  Therefore  do  we  most  cer- 
tainly know  that  there  was  no  “ lusting  of  the  flesh  against 
the  Spirit,”'!"]’  no  possible  injection  of  any  evil  feeling  or 
desire.  All  that  the  devil  could  do  against  such  a heart  as 

* Luke  iv.  1.  t Luke  ii.  49.  t Murk  i.  13.  § Luke  iv. 

jj  John  xiv.  30.  *^Luke  iv.  1.  ft  Galatians  v.  17. 


56 


LECTURE  IV. 


the  heart  of  Jesus,  was  to  propose  external  temptations,  to 
show  to  the  outward  senses  what  in  any  other  case  might 
have  captivated  the  mind,  and  eternally  ruined  the  soul  of  the 
tempted  ; but  in  the  case  of  our  Lord  could  gain  not  even  a 
momentary  - access.  Every  attempt  of  Satan  to  inject  a 
temptation  there,  must  have  been  (if  it  be  not  a derogatory 
simile)  like  the  attempt  to  thrust  a lighted  torch  into  the  ex- 
hausted receiver  of  an  air-pump ; the  moment  of  its  entrance 
would  necessarily  be  the  moment  of  its  extinction. 

When  the  forty  days  and  forty  nights  were  finished,  our 
Lord  “ was  afterward  an  hungered  then  commenced  the 
series  of  temptations  which  two  of  the  evangelists  have  re- 
corded for  the  benefit  of  the  Church  and  people  of  God,  and 
from  which  we  may  gather  the  nature  of  those  which  are  not 
recorded. 

“ And  when  the  tempter  came  to  him,  he  said.  If  thou  be 
the  Son  of  God,  command  that  these  stones  be  made  bread.” 

It  seems  extremely  probable  that  Satan  was  not,  at  the 
time  of  making  the  proposition  before  us,  aware  of  the  real 
dignity  and  divinity  of  our  Lord.  We  do  not  know  to  what 
extent  the  power  and  the  sagacity  of  that  evil  spirit  extend, 
but  we  can  deduce  from  Scripture  that  he  is  neither  omniscient 
nor  omnipresent,  although  he  is  able,  probably  from  the  in- 
calculable number  of  his  agents,  to  imitate  both  these  attri- 
butes of  Deity  in  such  a manner,  that  man  cannot  detect  the 
counterfeit. 

Satan,  then,  had  certainly  either  himself,  or  through  some 
of  his  attendant  spirits,  heard  the  miraculous  attestation  to  the 
Sonship  of  the  Messiah  vouchsafed  from  heaven  at  his  bap- 
tism ; and  he  now  approached  him  for  the  purpose  of  ascer- 
taining his  identity,  and  sifting  his  pretensions,  as  well  as,  if 
possible,  to  lead  him  into  sin,  and  thus  ruin  the  scheme  of 
man’s  redemption.  For  had  the  second  Adam  once  sinned, 
he  could  not  have  repaired  the  ruin  of  the  first,  because  he 
could  not  have  offered  a perfect  obedience  and  an  unblemished 


* Matthew  iv.  2. 


LECTURE  IV. 


67 


sacrifice.  Satan  begins  by  grounding  the  temptation  entirely 
upon  the  declaration  of  the  heavenly  voice,  “ This  is  my 
beloved  Son  saying,  “ If  thou  he  the  Son  of  God,  command 
this  stone  that  it  be  made  bread.”  “And  Jesus  answered 
him,  saying.  It  is  written  that  man  shall  not  live  by  bread 
alone,  but  by  every  word  that  proceedeth  out  of  the  mouth 
of  God.”*  How  remarkable  an  answer  to  flow  from  the  lips 
of  Jesus  himself,  the  fountain  of  all  wisdom  and  all  know- 
ledge,— an  answer  from  the  written  word  of  God.  Had,  then, 
our  Lord  no  reply  to  the  word  of  the  tempter,  which  could  be 
drawn  from  the  infinite  treasury  of  the  eternal  mind — no  re- 
sources within  himself,  from  which  to  baffle  and  to  overthrow 
the  evil  one?  Yes,  brethren,  but  then,  whence  would  have 
been  the  example  and  the  comfort  to  be  derived  by  us,  when 
we  are  called  to  conflict  with  this  great  enemy?  Should  we 
not  have  said,  “The  Saviour  resisted  Satan  successfully,  be- 
cause he  drew  from  the  resources  of  his  own  infinite  wisdom, 
but  where  shall  I seek  a weapon  against  such  a foe  ?”  How 
encouraging,  then,  that  we  can  answer,  “ From  the  same 
armoury  in  which  your  Lord  sought  and  found  one;  from 
the  written  word  of  God  !”  There  is  no  temptation  which  can 
assail  you,  that  may  not,  God’s  grace  assisting  you,  be  met 
and  vanquished  by  “ the  sword  of  the  spirit,  which  is  the 
word  of  God.”f  The  feeblest  Christian  among  you,  with 
that  word  in  his  hand  and  in  his  heart,  is  invincible. 

The  text  which  our  Lord  here  quotes  is  from  the  eighth 
chapter  of  Deuteronomy,  and  was  addressed  by  Moses  to  the 
Israelites,  when  reminding  them  that  though  God  had  suffered 
them  to  hunger,  he  had  fed  them  miraculously  with  manna, 
to  show  that  he  had  other  methods  of  sustaining  man  than  by 
bread  alone.  Our  Lord’s  intention  in  quoting  it  seems  to  have 
been,  to  have  put  a firm  and  decisive  negative  upon  the  devil’s 
proposition.  Satan  says,  “ You  are  an  hungered,  here  are 
stones,  which,  if  you  are  the  Son  of  God,  you  can  transform 
into  bread  ; demonstrate  your  right  to  the  title,  therefore,  by 


* Luke  iv.  4 ; Matthew  iv.  4. 


t Ephesians  vi.  17. 


58 


LECTURE  IV. 


your  acquiescence.”  Our  Lord’s  reply  infers,  My  Father  of 
old  sustained  six  hundred  thousand  persons  for  forty  years 
without  a single  loaf  of  bread  ; I have  been  sustained  for  forty 
days  without  it ; I shall  still  rest  as  Mediator  upon  my  Father’s 
love,  and  upon  my  Father’s  power.  Thus  did  he,  who  was 
shortly  about  to  turn  water  into  wine,  refuse  at  Satan’s  bidding 
to  turn  stones  into  bread ! thus  did  he,  who,  in  after  times,  to 
supply  the  exigencies  of  the  multitude  who  had  fasted  three 
days,  create  bread  for  five  thousand  people,  refuse,  after  fast- 
ing forty  days  himself,  to  create  a single  loaf  to  satisfy  the 
tempter,  or  to  supply  his  own  pressing  necessity.  How  blessed 
an  example  of  the  infinite  forbearance  and  self-denial,  the 
meekness  and  wisdom,  of  him  of  whom  we  speak  ! He 
brings  no  railing  accusation  against  the  destroyer ; he  does 
not  even  vindicate  his  own  questioned  authority;  but  commit- 
teth  himself  to  him  who  judgeth  righteously,  knowing  that 
a God  will  provide.”*  My  brethren,  there  is  not  a more 
frequent  or  a more  successful  temptation  by  which  the  spirit 
of  evil  endeavours  to  destroy  your  souls,  than  by  tempting 
you,  as  he  tempted  the  Redeemer,  first  to  distrust  God’s  provi- 
dential regard  for  you,  and  then  to  supply  improperly  your 
own  necessities.  When,  for  instance,  your  worldly  calling  is 
unsuccessful,  when  it  appears  to  the  eye  of  sense  as  if  your 
heavenly  Father,  instead  of  bread,  was  giving  you  a stone ; 
withholding  the  needful  supplies  from  yourself  and  family ; 
then  it  is  that  Satan  plies  the  heart  most  strongly  with  tempta- 
tions such  as  these.  “ Turn  your  stones  into  bread  be  not 
^ over-scrupulous  as  to  the  m,eans,  where  the  end  is  so  obviously 
necessary  and  unexceptionable.  You  must  be  fed ; a trifling 
act  of  dishonesty,  a mere  overcharge,  a little  overreaching,  or 
equivocation,  a short  measure,  an  unjust  balance,  or  even  a 
little  Sunday  trafficking,  will  do  all  that  is  needful;  and  surely, 
if  you  are  a child  of  God,  your  heavenly  Father  will  not  be 
offended  at  such  a trifling  act  of  disobedience  for  so  pressing 
a necessity.  At  seasons  such  as  these,  brethren,  remember 


* Genesis  xxii.  8. 


LECTURE  IV. 


59 


the  answer  of  your  Lord,  “ Man  shall  not  live  by  bread  alone, 
but  by  every  word  that  proceedeth  out  of  the  mouth  of  God.” 
Bread  alone,  without  God’s  blessing,  cannot  nourish  you, 
while  with  God’s  blessing,  the  want  even  of  bread  itself 
cannot  starve  you.  “ God  will  provide  if  “ he  feedeth 
the  young  ravens  which  call  upon  him,”’]'  shall  he  not  much 
more  feed  you,  O,  ye  of  little  faith.”:};  Yes,  truly,  even  in 
regard  to  temporal  things,  you  “ shall  want  no  manner  of 
thing  that  is  good,”§  for  so  has  his  immutable  promise  de- 
clared, and  so  will  his  parental  love  abundantly  fulfil.  If  you 
seek  first  the  kingdom  of  God  and  his  righteousness,  his  word 
is  pledged  to  you  that  “ your  bread  shall  be  given  you,  and 
that  your  water  shall  be  sure.”}} 

And  as  in  temporal,  so  in  things  spiritual  and  eternal.  Is 
your  mind  enfeebled  by  anxiety,  or  your  body  weakened  by 
disease,  then  it  is  that  your  spiritual  enemy  urges  the  most 
distressing  doubts  of  the  love  of  your  heavenly  Father  to  you, 
or  of  your  relationship  to  him.  These  are  then  often  his 
suggestions, — If  thou  wert  a child  of  God,  would  it  be  thus 
with  thee  ? would  there  be  such  coldness  of  affection,  such 
wandering  thoughts,  such  poor,  and  rare,  and  transitory 
glimpses,  of  a Father’s  love  ? If  thou  be  a son  of  God,  cast 
off  this  sadness,  remove  this  spiritual  famine  of  the  soul,  es- 
tablish your  right  to  the  blessed  title,  and  act  for  yourself. 
Precisely  the  same  rebellious  suggestions  which  he  offered  to 
our  Lord, — Help  yourself,  since  your  Father  refuses  to  help 
you.  In  hours  like  these,  (and  where  is  the  true  child  of  God 
who  has  never  known  them  ?)  take  refuge  in  the  written  word, 
lie  down  in  peace  on  many  a blessed  promise ; reply  to  the 
tempter,  that  though  God  withhold  for  a time  the  spiritual 
bread  which  strengthens  and  the  wine  which  cheers,  “ man 
does  not  live  by  bread  alone,  but  by  every  word  which  pro- 
ceedeth out  of  the  mouth  of  God,”"^*  and  that  you  have 
enough,  and  more  than  enough,  in  that  blessed  word  to  subsist 

♦Genesis  xxii.  8.  t Psalm  cxlvii.  9.  t Matthew  vi.  30  ; Luke  xii.  28. 
^ Psalm  xxxiv.  10.  IJ  Isaiah  xxxiii.  16.  ♦♦  Deuteronomy  viii.  3 


60 


LECTURE  V. 


Upon,  until  God  shall  again  comfort  you  with  the  light  of  his 
countenance  and  the  fulness  of  his  blessing.  Trust  as  simply 
and  entirely  to  God,  during  the  famine  of  the  soul,  as  your 
blessed  Redeemer  did  in  the  famine  of  the  body ; and  in  the 
darkest  hours  and  most  trying  deprivations,  say  of  spiritual 
things  as  the  prophet  Habakkuk  said  of  temporal  things, 
“ Though  the  fig  tree  shall  not  blossom,  neither  shall  fruit  be 
in  the  vines,  the  labour  of  the  olive  shall  fail,  and  the  field 
shall  yield  no  meat,  the  flock  shall  be  cut  off  from  the  fold, 
and  there  shall  be  no  herd  in  the  stalls ; yet  I will  rejoice  in 
the  Lord,  and  joy  in  the  God  of  my  salvation.”* 

The  powers  of  darkness  cannot  make  head  against  feelings 
such  as  these ; they  are  not  walls  of  untempered  mortar,  but 
impregnable  ramparts  thrown  up  by  the  Spirit  of  God  himself ; 
and  though  Satan  with  all  his  hosts  may  sit  down  before  the 
fortress,  yet  so  resisted,  he  shall  flee  from  it,  and  in  the  end 
you  shall  be  more  than  conquerors,  through  him  that 
loveth  you. 


LECTURE  V. 

St.  Matthew  iv.  8,  9. 

“Again  the  devil  taketh  him  up  into  an  exceeding  high  mountain,  and 
showeth  him  all  the  kingdoms  of  the  world,  and  the  glory  of  them, 
and  saith  unto  him.  All  these  things  will  I give  thee,  if  thou  wilt  fall 
down  and  worship  me.”  ^ 

In  the  last  lecture  we  reviewed  the  first  of  the  three  tempta- 
tions to  which  our  blessed  Lord  was  subjected  at  the  close  of 
his  miraculous  fast  in  the  wilderness.  We  left  the  history  at 
that  point  where,  by  quoting  a passage  from  the  written  word 
of  God,  the  Saviour  had  silenced  the  tempter.  Satan,  how- 
ever, determining  not  to  be  thus  easily  foiled,  resolved  upon 


* Habakkuk  iii.  17. 


LECTURE  V . 


61 


making  another  effort.  For  this  purpose,  he  carries  our  Lord 
out  of  the  wilderness,  and  “ taketh  him  up  into  the  holy  city, 
and  setteth  him  on  a pinnacle  of  the  temple.”*  Satan  had 
seen  in  the  first  temptation,  that  the  dependence  of  Jesus  upon 
God  was  unlimited  ; that  even  at  the  risk  of  starving,  he  had 
refused  to  change  stones  into  bread,  so  entirely  confident  was 
he  that  his  heavenly  Father  possessed  both  the  power  and  the 
will  to  supply  him.  Imagining  that  now  he  had  discovered 
the  weak  point  of  the  Messiah’s  character — that  he  possessed 
more  love  than  prudence,  more  zeal  than  wisdom,  more  ardour 
than  discretion — Satan  arranges  his  new  temptation  accord- 
ingly ; and  having  placed  him  upon  this  high  and  dizzy  eleva- 
tion, the  extremes!  point  of  the  temple,  “ he  saith  unto  him. 
If  thou  be  the  Son  of  God,  cast  thyself  down,  for  it  is  written. 
He  shall  give  his  angels  charge  over  thee  to  keep  thee  ,*”f  he 
does  not  add,  as  the  Psalmist  from  whom  he  quotes  the  verse 
has  added,  “ to  keep  thee  in  all  thy  ways”J — all  the  ways 
which  God  had  appointed  him  to  walk  in — for  this  did  not  suit 
the  devil’s  purpose ; he,  therefore,  misquotes  the  passage  as 
if  it  were  a general  promise  of  safety  in  all  ways,  whether 
ways  of  duty,  or  ways  of  folly  and  of  sin ; and  “ in  their 
hands  they  shall  bear  thee  up,  lest  at  any  time  thou  dash  thy 
foot  against  a stone.”§  As  if  he  had  said.  You  were  willing 
to  trust  God  for  your  food,  although  he  must  have  worked  a 
miracle  to  supply  that  food ; now  show  that  you  can  trust 
Him  equally  for  your  safety ; throw  yourself  boldly  over  into 
the  courts  of  the  temple,  and  there,  amidst  its  thousand  wor- 
shippers, proclaim  by  this  act  at  once  the  strength  of  your 
faith,  the  completeness  of  your  dependence,  and  the  reality 
of  your  Sonship ; thus  tempting  our  Lord,  as  it  were,  by  the 
very  excess  of  that  Christian  grace  which  he  had  before  so 
beautifully  exhibited.  Observe,  then,  the  consummate  wisdom 
and  holy  meekness  of  our  Lord’s  reply, — “ Jesus  answering, 

* Matthew  iv.  5.  f Matthew  iv.  6.  t Psalm  xci.  11.  § Psalm  xci.  12 

6 


62 


LECTURE  V . 


said  unto  him,  It  is  written  again,  Thou  shall  not  tempt  the 
Lord  thy  God.”* 

He  who,  as  we  have  seen,  could  trust  God  with  all  the  con- 
fidence with  which  a child  can  trust  the  most  affectionate 
father  while  in  the  plain  and  obvious  path  of  duty,  and  there- 
fore would  not  help  himself  supernaturally  even  to  a loaf  of 
bread,  but  left  it  to  God  to  help  him,  now  would  not,  for  the 
sake  of  appearing  more  abundantly  to  trust  him,  incur  danger 
where  no  duty  called  ; and  therefore  refused  to  lift  a foot  from 
off  that  pinnacle  at  Satan’s  bidding.  How  valuable  a lesson 
to  the  Christian  ! You  cannot  trust  God  too  simply  or  too 
exclusively,  or  too  largely,  when  in  the  assured  pa>th  of  Chris- 
tian duty.  If  the  ocean  itself  lay  before  you,  you  might 
boldly  advance ; for  God  would  sooner  divide  the  sea  for  you, 
as  he  did  for  Israel,  or  harden  it  into  a solid  pavement  as  he 
did  for  Peter,  than  that  it  should  impede  your  progress  to  the 
promised  land,  or  hinder  you  from  going  to  Jesus.  But,  if  it 
lie  not  in  the  path  of  duty,  expect  no  miracle,  look  for  no  help 
from  God  ; that  same  sea  would  be  to  you,  if  you  dared  t<f 
enter  it,  as  it  was  to  the  Egyptians,  a destroyer  and  a grave. 

Mark  well,  my  brethren,  the  difference  thus  exhibited  be- 
tween  faith  and  presumption.  To  expect  the  largest  degrees 
of  help  from  God  when  plainly  following  a direct  command 
is  only  a justifiable  exercise  of  faith  ; to  expect  even  the 
smallest  when  contrarily  engaged,  is  an  unwarrantable  act  of 
presumption.  Bearing  this  distinction  in  mind,  how  obviously 
does  it  mark  the  separation  between  the  enthusiast  and  thrt 
sober-minded  child  of  God  ! An  enthusiast  would  have  been 
delighted  with  such  an  opportunity  of  evincing  his  unbounded 
dependence  upon  God  ; and  had  Satan  presented  him  with  the 
temptation  with  which  he  tried  our  Lord,  would  have  sprung 
from  the  pinnacle,  and  have  been  dashed  to  pieces.  The  wise 
and  sober-minded  child  of  God  would  have  seen  that  the  call 
of  Satan  was  not  a call  of  duty — that  the  promise  of  protec- 
tion, misquoted  by  the  devil,  contemplated  no  such  acts  as 


^ Matthew  iv.  7. 


LECTURE  V . 


63 


these,  and  offered  no  protection  for  them  ; and  would,  there- 
fore, as  his  divine  Master  did,  have  descended  by  the  stairs, 
and  have  been  safe.  It  is  at  the  present  time,  brethren,  es- 
pecially desirable  to  attend  to  these  distinctions ; for  while  the 
people  of  the  world  are  disposed  to  treat  all  simple  child-like 
faith  in  God,  as  mere  presumption,  a large  party  in  the  church 
are  equally  disposed  to  mistake  the  wildest  flights  of  pre- 
sumption, only  for  higher  degrees  of  acceptable  faith  ; forget- 
ting that  true  and  scriptural  faith  can  never  travel  beyond  the 
record  of  God’s  promises,  and  that  the  moment  faith  termi- 
nates presumption  begins. 

We  cannot  leave  this  second  temptation  of  our  Lord,  with- 
out endeavouring  to  derive  from  it  a lesson  of  encouragement, 
as  well  as  of  instruction. 

Take  comfort  then,  brethren,  from  the  assurance  which  it 
offers,  that  the  power  of  Satan  is  limited,  far  more  limited 
than  many  at  the  present  day  are  apt  to  imagine.  Can  we 
suppose  that  if  Satan  had  possessed  the  power  to  have  com- 
pelled our  Lord  to  cast  himself  headlong  from  the  pinnacle, 
he  would  have  been  content  merely  to  have  tempted  him  to 
’oso?  Assuredly  not ; nor  was  the  inability  of  the  tempter 
j be  more  than  a tempter,  limited  to  his  attacks  upon  our 
Lord  ; for  all  scripture  declares  that  his  power  is  equally 
limited  to  every  human  being  whose  faith  hath  made  him  the 
child  of  God  ; he  cannot  compel  the  weakest  follower  of  Jesus 
into  the  smallest  sin.  He  may  entice  you,  beguile  you,  delude 
you,  but  compel  he  cannot.  He  must  have  the  consent  of 
your  own  will,  the  aid  of  your  own  inclination,  before  he  can 
possibly  succeed.  He  may,  indeed,  have  power  to  place  you, 
without  any  fault  or  crime  of  yours,  as  he  placed  Joseph  of 
old,  upon  the  very  brink  of  sin,  upon  the  extremest  verge  of 
the  precipice  of  temptation  ; but  there  he  has  reached  the 
length  of  his  chain,  and  can  advance  no  farther ; there,  even 
on  the  topmost  pinnacle  of  danger,  one  fervent  heartfelt  cry 
to  God,  “ Lord  help  me”* — one  faithful  appeal  to  the  written 


Matthew  xv.  25. 


34 


LECTURE  V. 


word,  “ How  can  I do  this  great  wickedness  and  sin  against 
God?”* — one  look  to  him  for  succour,  who  was  himself 
tempted,  that  he  might  be  able  to  succour  them  that  are 
tempted,  ‘‘  looking  unto  Jesus,  the  author  and  finisher  of  our 
faith, ’’f  and  you  are  safe. 

Satan,  however,  had  not  yet  finished  his  infatuated  enter- 
prise. Silenced,  as  he  was  the  second  time,  by  the  unan- 
swerable appeal  of  our  Lord  to  the  word  of  God,  he  had  yet 
one  arrow  remaining  in  his  quiver,  the  strongest,  fleetest,  and 
most  deadly  of  them  all.  He  had  tried  the  Saviour,  in  the 
hope  of  finding  some  defect  in  bis  love  to  God,  some  flaw  in 
his  dependence  upon  his  care,  but  all  in  vain.  He  had  tried 
him  again,  in  the  hope,  that  as  he  had  found  an  infinity  of 
dependence,  he  might  at  least  discover  one  grain  of  presump- 
tion, but  still  in  vain.  ‘‘  The  prince  of  this  world  came,  but 
had  nothing  in  Jesus.”:]:  The  second  Adam  stood,  where  the 
first  had  fallen,  and  all  the  wiles  of  the  deceiver  were  in  vain. 
Satan,  however,  although  conquered,  was  still  unwearied,  and 
returns  again  to  the  charge,  but  now  bringing  with  him  a 
temptation  which,  since  time  began,  has  seldom  failed ; the 
world’s  pomp,  the  world’s  luxuries,  the  world’s  glories. 
“ Again,”  say  the  inspired  historians,  “ the  devil  taketh  him 
up  into  an  exceeding  high  mountain,  and  showeth  him  all  the 
kingdoms  of  the  world  and  the  glory  of  them  in  a moment 
of  time.”  Spreading  before  the  eyes  of  our  Lord,  as  it  were 
upon  a map,  one  vast  and  splendid  picture,  not  only  of  all  the 
empires  of  the  globe,  but  of  all  their  glories ; all  of  nature’s 
beauty  and  of  art’s  magnificence  ; all  of  pomp,  and  luxury, 
and  splendour,  which  the  eye  of  man  has  ever  seen,  or  the 
imagination  of  man  conceived,  were  crowded  into  that  stu- 
pendous vision. 

The  arch  deceiver,  the  master  painter  of  sensuality,  he 
who  so  well  knows  how  to  paint  a carnal  picture  for  a carnal 
heart,  no  doubt  portrayed  the  perishable  joys  of  earth  in  their 
most  glowing  colours,  with  all  the  bright  but  transitory  hues 


* Gen.  xxxix.  9. 


t Heb.  xii.  2. 


t John  xiv.  30. 


LECTURE  V. 


65 


which  sparkle  over  them ; while  he  as  carefully  drew  a thick, 
and,  to  the  eye  of  man,  impenetrable  veil  across  the  misery 
and  the  wretchedness,  the  heartburnings  and  the  jealousies, 
the  disappointments  and  the  treacheries,  which  lie  beneath. 

To  the  view  of  sense,  and  to  the  worldly  apprehension,  it 
must  have  been  a gorgeous  vision,  but  to  the  eye  of  Jesus,  of 
him  whose  world  the  globe  on  which  we  dwell  most  surely  is, 
who  had  beheld  it  in  its  days  of  innocency,  when  no  cries  of 
sin  were  rising  from  the  thousand  altars  of  the  everlasting 
hills,  and  no  tears  of  suffering  were  mingling  with  its  eternal 
oceans,  surely  the  whitened  charnel-house,  the  painted  se- 
pulchre, could  not  have  been  a less  enticing  or  a more  repul- 
sive object.  Little  could  the  tempter  have  conceived  the  feel- 
ings which  were  kindling  in  that  pure  and  spotless  breast, 
while  he  was  dwelling,  as  he  doubtless  did,  upon  all  the  value 
and  the  magnificence  of  the  bribe  which  he  was  profferkig  ; 
“ All  these  things  will  I give  thee,*  all  this  power  will  I give 
thee  and  the  glory  of  them ; for  that  is  delivered  unto  me, 
and  to  whomsoever  I will,  I give  it.”| 

Base  and  miserable  deceiver ! a liar,  and  as  Jesus  himself 
denominated  him,  “ the  father  of  lies.”:]:  With  a lie  he  had 
ruined  the  first  Adam,  “ Ye  shall  not  surely  die  and  with 
the  same  barefaced  departure  from  truth,  did  he  now  attempt 
to  ruin  the  second.  Satan’s  world  ! No,  before  time  began, 
that  world  had  been  made  over  in  an  everlasting  covenant 
never  to  be  forgotten,  to  the  incarnate  Son  ; “ Thou  shalt 
have  the  heathen  for  thine  inheritance,  and  the  uttermost  parts 
of  the  earth  for  thy  possession.”!!  Fallen,  degraded  though 
it  be,  there  is  but  one  dark  corner  of  it  which  can  with  truth 
be  called  the  world  of  Satan,  and  that — the  impenitent  sin- 
ner’s heart ; there,  indeed,  he  dwells,  and  revels,  and  com- 
mands, but  even  there,  in  that  his  only  fortress,  blessed  be 
God,  a stronger  than  he  is  often  present,  who  binds  the  strong 
man,  and  casts  him  forth,  and  takes  possession  in  the  name 

* Matthew  iv.  9.  t Luke  iv.  6.  } John  viii.  44. 

§ Genesis  iii.  4.  I1  Psalm  ii.  8. 

6 * 


66 


LECTURE  V. 


of  the  Most  High ; and  when  the  enemy  attempts  to  return 
like  a flood,  lifts  up  a standard  against  him.  All  else  upon 
the  wide  world’s  surface,  though  “ cursed  for  man’s  sake,”* 
has  ever  been,  and  ever  shall  be,  the  purchased  possession  of 
the  Messiah  of  God  ; subject,  indeed,  for  a time,  to  the  preva- 
lency of  sin,  and  vanity,  and  sorrow,  but  described  in  a strong 
metaphor  of  the  apostle,  as  groaning  and  travailing  in  pain  to 
be  delivered  from  the  bondage  of  corruption,  and  panting  to 
be  a participator  in  the  glorious  liberty  of  the  children  of  God. 
While  even  of  its  power  and  glory,  which  Satan  so  expressly 
claimed,  and  over  which  he  no  doubt  strews  his  poison  far 
more  thickly  than  over  any  other  portion  of  the  Lord’s  vine- 
yard, yet  even  of  these  poor  substitutes  for  better  and  more 
enduring  possessions,  has  not  the  word  of  God  declared, 
“ The  Most  High  alone  ruleth  in  the  kingdom  of  men,  and 
giveth  it  to  whomsoever  he  will  ?”f  Miserable  indeed  would 
be  the  feelings  of  the  Christian,  especially  in  the  days  in 
which  we  live,  if  the  wild  convulsions  of  the  moral  world,  or 
the  vast  and  hourly  changes  of  the  political  world,  were  to  be 
regarded  as  the  mere  pastime  of  this  bad  and  reckless  spirit ; 
if,  instead  of  believing  with  the  apostle  that  “ the  powers 
which  be  are  ordained  of  God,”:[:  were  we  for  a moment  to 
credit  the  lying  declaration  of  Satan,  that  the  powers  which 
be  are  ordained  of  the  devil.  But,  blessed  be  God,  we  know 
the  fallacy  of  such  an  assertion  ; we  know  that  not  a change 
takes  place,  not  a sparrow  falls  without  our  Father;  and  that 
the  worst  of  this  world’s  vicissitudes  are  ruled  or  overruled 
by  him  that  loveth  us,  and  are  brought  by  his  almighty  power 
among  the  “ all  things”  which  shall  work  together  for  the 
temporal,  the  spiritual,  the  eternal  good  of  every  child  in  his 
redeemed  and  ransomed  family. 

But,  brethren,  what  anguish,  what  a degree  of  mental  suf- 
fering, must  this  temptation  have  wrought  in  the  Lord  Jesus 
Christ,  when  his  eye  pierced  through  that  beauteous  picture 
of  “ all  the  kingdoms  of  the  world  and  the  glories  of  them,” 


* Genesis  iii.  17. 


t Daniel  iv,  17. 


t Romans  xiii.  1. 


L E C T IJ  K E V . 


67 


ind  looked  down  into  the  hideous  depths  of  sin  beneath ! 
6urelv  never,  but  in  Gethsemane,  could  our  beloved  Redeemer 
have  felt  more  deeply,  more  acutely,  the  agony  of  a ruined 
world,  the  infinite  weight  of  the  sins  which  he  came  to  bear, 
the  sorrows  which  he  came  to  carry,  than  while  gazing  upon 
that  sad  and  fearful  vision.  Had  the  Saviour  of  mankind  re- 
quired one  feeling  to  brace  his  resolution,  to  arm  him  with 
tenfold  strength  against  the  tempter,  the  sight  of  all  the  splen- 
did misery  lying  at  his  feet,  the  presence  of  that  guilty  and 
wretched  being,  its  parent  and  its  cause,  standing  at  his  side, 
would  most  abundantly  have  supplied  it.  But  when  to  this 
we  add  the  horrible  proposition  which  succeeded  it,  “All  these 
things  will  I give  thee,  if  thou  wilt  fall  down  and  worship 
me,”*  words  cannot  describe  our  feelings  at  the  reckless 
audacity  of  that  fallen  spirit.  The  meekest  man  who  ever 
lived  would  have  been  sorely  tempted  at  such  a moment  to 
speak  “ unadvisedly  with  his  lips none  but  the  incarnate 
Son  of  God  himself  could  have  come  clear  from  such  a trial, 
ruffled  by  no  word  of  passion,  tainted  by  no  feeling  of  sinful 
animosity.  We  know  not  whether  meekness,  dignity,  or 
power,  predominate  in  his  reply  — “ Get  thee  behind  me, 
Satan,  for  it  is  written.  Thou  shall  worship  the  Lord  thy  God, 
and  him  only  shall  thou  serve.”f 

Then  did  the  devil  practically  learn  the  truth  which  he 
appears  so  anxiously  to  have  sought,  viz.,  whether  the  son 
of  the  carpenter  of  Nazareth  were  the  son  of  the  living  God. 
Banished  thus  by  a single  word,  humbled  and-  debased,  from 
the  presence  of  his  eternal  Conqueror,  he  learnt  that  the 
second  Adam  would  assuredly  repair  the  ruin  of  the  first, 
would  bruise  the  serpent’s  head ; and  that  the  Lord  Jesus 
Christ  in  that  meek  and  lowly  guise  was  as  much  his  supe- 
rior, as  completely  his  conqueror,  as  when  seated  upon  his 
Father’s  throne,  and  crowned  with  many  crowns,  he  had, 
before  time  began,  driven  “ Satan  like  lightning”:];  from  his 


♦ Matthew  iv.  9. 


t Luke  iv  8. 


t Luke  X.  18, 


63 


LECTURE  V. 


first  estate,”  and  committed  him  to  “ the  bljackness  of  dark- 
ness for  ever.”* 

And  now,  brethren,  let  us  gather  something  more  entirely 
and  exclusively  for  ourselves  from  this  wondrous  story.  Think 
you  that  this  was  the  last  time  that  Satan  has  striven  to  urge 
the  same  temptation  with  the  same  falsehood  ? the  last  time 
he  has  pressed  the  worship  of  himself,  by  proffering  the 
wealth,  and  power,  and  glory  of  the  world  ? Would  to  God 
that  it  were  ! But  what  then  is  that  evil  spirit  now  doing 
around  us  and  within  us?  Is  he  not  still  holding  forth  the 
same  temptation  and  the  self-same  bribe?  With  what  does 
Satan  still  gild  the  bait  with  which  he  lures  his  victims  to 
their  ruin  ? Is  it  not  with  the  power  and  glory,  the  wealth 
and  vanity,  of  the  world  ? Are  not  these  the  baubles  with 
which  he  tempts  the  rich,  the  noble,  and  the  great  ? And  are 
they  not  still  the  most  attractive  features  in  the  dazzling  vision 
which  he  spreads  before  the  eyes  of  men  of  every  degree 
and  order  in  society,  to  win  them  to  himself?  Is  there  that 
man  living,  so  high,  so  immeasurably  advanced,  in  this 
world’s  goods,  as  to  be  above  the  solicitation  to  place  his  foot 
but  one  step  higher  on  the  eminence  of  worldly  dignity,  to 
gain,  as  it  were,  but  one  more  handful  of  that  indefinable, 
that  baseless  vision,  for  which  men  are  content  to  sacrifice 
their  time,  their  eternity,  their  lives,  their  souls  ? Is  there 
that  man  living,  so  low,  so  depressed  in  the  scale  of  society, 
as  to  be  beneath  the  same  temptation,  when  modified,  as  the 
devil  well  knows  how  to  modify  it,  to  each  man’s  peculiar 
disposition,  and  temper,  and  station,  and  wants  ? It  requires 
but  little  knowledge  of  the  world  to  see  that,  “ All  this  will  I 
give  thee,”  is  still  the  promise  by  which  Satan  acquires,  one 
by  one,  throughout  all  time  and  all  generations,  his  countless 
worshippers:  the  lying  promise!  for  Satan  has  nothing  real, 
nothing  substantial  to  bestow  ; his  brightest  gifts  are  but  what 
he  spread  before  the  feet  of  Jesus,  a gilded  vision,  an  unreal 
pageant,  an  empty  show ; like  those  fair  scenes  of  verdant 


* Jude  vi.  13. 


LECTURE 


69 


pastures  and  cooling  streams,  which  Eastern  travellers,  amidst 
their  faintness  and  their  thirst,  see,  or  believe  they  see,  while 
traversing  the  arid  desert,  but  which  for  ever  fly  before  them, 
and  leave  only  the  burning  sand  and  suflbcating  dust.  If 
such  be  the  nature  of  the  bribes  which  Satan  offers,  is  it  more 
C ifficult  to  tell  the  price  at  which  he  offers  them  1 T might 
jiot  dare  to  tell  you  that  Satan  never  offers  his  rewards  except 
B.t  the  price  for  which  he  offered  them  to  our  Lord,  that  you 
should  fall  down  and  worship  him ; but  what  does  experience 
tell  you,  as  you  ascend  higher  and  higher  up  the  giddy  emi- 
nence, following  the  fleeting  shadow  of  worldly  power,  and 
glory,  and  distinction,  which  for  ever  keeps  in  advance,  always 
near,  but  always,  like  the  horizon,  just  beyond  your  reach, 
does  the  love  of  God,  does  spirituality  of  heart,  does  holiness 
of  life  increase  within  you  ? Does  fervency  of  faith,  or 
warmth  of  affection  to  him  whose  name  you  bear,  kindle  yci 
brighter  in  your  soul  1 Alas ! does  not  every  day’s  experience 
justify  us  in  saying,  that  the  very  reverse  of  this  is  the  fact, 
that  the  man  who  was  humble  and  holy  while  in  obscurity, 
becomes  proud,  and  sensual,  and  time-serving  as  he  advances. 
That  every  increase  of  worldly  power,  and  wealth,  and  splen- 
dour, brings  with  it,  too  often  at  least,  an  increase  of  indiffer- 
ence to  the  things  of  eternity,  and  to  God’s  honour,  and  to 
God’s  will  ? And  if  so,  what  is  there  in  the  worship  of  Satan 
to  which  the  men  living  only  for  this  world  are  strangers  1 
There  is  no  need,  while  worshipping  that  subtle  spirit,  of 
building  altars,  and  burning  incense,  and  bending  the  knee, 
9 nd  outward  and  visible  prostration  of  the  body  in  his  service, 
iio,  give  him  but  the  unseen  heart,  your  thoughts,  and  your 
tffections,  and  you  may  pay  the  outward  worship,  the  lip 
Rervice,  to  whom  you  will  and  where  you  will.  For  every 
prayer,  distracted  and  deadened  by  feelings  such  as  these,  and 
thus  stolen  from  the  service  of  God,  is  really  given  to  Satan 
every  affection  thus  alienated  from  the  love  of  God,  is  made 
over  to  Satan  ; every  act  of  obedience  thus  wilfully  refused 
to  a command  of  God,  is  yielded  to  Satan;  every  heart,  ther^- 


70 


LECTURE  VI. 


fore,  not  fully,  freely,  devotedly  given  to  God,  is,  I do  not 
say  entirely,  but  just  by  so  much,  given  to  Satan.  And  then, 
brethren,  if,  as  our  Lord  declares,  “ Ye  cannot  serve  two 
masters,  ye  cannot  serve  really  God  and  mammon  if  you 
are  even  engaged  in  this  partial  service  of  Satan,  whose  will 
be  your  hearts  on  that  day  when  the  Son  of  Man  makes  up 
his  jewels  ?f  God  will  reject  the  blemished  offering,  for  he 
must  have  a whole  heart  or  have  none ; and  Satan  will  claim 
that  as  his  own,  wholly  and  entirely,  of  which  he  now  appears 
so  well  content  to  be  considered  only  as  the  joint  proprietor. 
How  solemn  a reflection  for  all,  of  whatever  rank  or  station, 
who  are  conscious  at  this  moment,  of  a divided  empire  within 
their  breast,  a divided  worship  in  their  hearts  ! May  the  Spirit 
of  God  bless  the  consideration  of  it,  to  our  full  and  complete 
acquiescence  with  his  most  merciful  command,  and  most  con- 
descending request : “ My  son,  give  me  thy  heart that  our 
hearts  may  be  his  only,  and  his  entirely,  and  his  for  ever,  for 
the  Lord  Jesus  Christ’s  sake. 


LECTURE  VI. 

St.  John  i.  49. 

“Nathaniel  answered  and  saith  unto  him,  Rabbi,  thou  art  the  Son 
of  God ; thou  art  the  king  of  Israel.” 

Satan  having  concluded  the  temptation  of  our  Lord,  and 
angels  from  heaven  having  ministered  to  his  necessary  wants, 
we  find  him  immediately  returning  to  *Beth-abara  beyond 
Jordan,  where  John  was  baptizing. 

The  day  that  Jesus  arrived,  and  while  he  was  approaching 
the  spot  occupied  by  the  Baptist  and  his  hearers,  St.  John  an- 
nounced his  arrival  to  the  assembled  multitude,  in  these  re- 


* Matthew  vi.  24.  t See  Malachi  iii.  17. 


t Proverbs  xxiii.  26. 


I.  E r T r EE  VI. 


71 


markable  words : “ Behold  the 'Lamb  of  God,  which  takelh 
away  the  sin  of  the  world  !”*  How  simple,  yet,  to  the  heart 
of  the  true  Israelite,  how  touching  a testimony  to  the  person 
and  office  of  the  Messiah  ; “ Behold  the  Lamb  of  God  !”  I 
need  scarcely  remind  you  that  every  morning,  and  every 
evening,  throughout  the  year,  a lamb  was  offered  as  a burnt- 
offering  before  the  Lord  for  all  the  congregation  of  Israel. 
Every  pious  and  well-instructed  Jew  had  been  taught  to  con- 
sider that  lamb  as  a type  of  the  far  more  precious  sacrifice 
which  God  would  one  day  accept  for  the  sins  of  the  whole 
world.  When,  therefore,  the  Baptist  pointed  out  Jesus  of 
Nazareth,  as  “ the  Lamb  of  God,”  he  spake  a language  per- 
fectly comprehensible,  adapted  to  the  understanding  and  to 
the  wants  of  all  who  heard  him  ; for  all  who  believed  the  tes- 
timony of  John,  would  know  that  in  “the  Lamb  of  God” 
they  beheld  their  promised  Messiah,  “ the  Consolation  of  Is- 
rael.”t  We  are  not,  therefore,  surprised  to  find  that  upon 
John’s  repeating  this  testimony  on  the  day  following,  two  of 
his  disciples  immediately  left  him,  and  followed  Jesus.  In  the 
Baptist  they  had  no  doubt  found  a teacher  whom  they  re- 
verenced  and  admired  ; but  men  want  something  more  than 
this — they  want  something  which  they  can  fully,  freely,  safely 
love.  There  was  a degree  of  harshness  about  the  person  and 
manners  of  the  Baptist,  very  characteristic  of  his  ministry, 
which,  though  it  must  have  commanded  men’s  respect,  does 
not  seem  peculiarly  calculated  to  have  drawn  forth  their  af- 
fection ; but  when  they  beheld  Jesus,  when  they  heard  of  him 
at  once  under  so  tender,  so  endearing  a character  as  the 
“ Lamb  of  God,”  we  can  readily  imagine  that  the  first  feel- 
ings of  their  hearts  would  be,  to  seek  and  follow  him.  And 
if  there  was  a difference  even  in  the  manners  of  the  teachers, 
how  great  was  the  dif^rence  in  their  dignity  and  power  ! He 
who  was  “ least  in  the  kingdom  of  heaven  was  greater  than 
John,”:]:  while  Jesus  was  higher  than  the  highest  there ; John, 
at  the  best,  was  a mere  preacher,  who,  while  he  preached  re- 


* John  i.  29. 


+ Luke  ii.  25. 


t Matthew  xi.  11. 


72 


LECTURE  VI. 


mission  of  sins,  could  not  bestow  it ; Jesus  “ himself  hath 
borne  our  griefs,  and  carried  our  sorrows,”'^  and  was  the  very 
Paschal  Lamb  which  “ taketh  away  the  sins  of  the  world.” 
In  the  first,  the  disciples  found  an  instructor,  but  in  the  second, 
a Saviour!  If  there  were  a desire  in  John’s  heart  for  which 
he  was  really  anxious,  it  must  have  been  to  have  seen  every 
disciple  whom  he  loved,  following  Jesus. 

My  brethren,  if  there  be  a desire  in  our  hearts  concerning 
you,  it  is  identically  the  same ; that  you  should  not  content 
yourselves  with  human  teachers,  but  should  be  led,  through 
the  instrumentality  of  their  instructions,  to  follow  him,  the 
only  Divine.  This  is  our  best,  our  highest  reward,  our  most 
ardent  desire  on  this  side  heaven,  that  you  should  see  him 
whom  John’s  disciples  saw,  and  in  the  character  in  which 
they  saw  him,  and  with  the  same  effect ; beholding  him  as 
the  “Lamb  of  God  which  taketh  away”  your  sins,  even 
yours,  and  from  that  hour,  faithfully  and  perseveringly,  closely 
following  Jesus.  Would  that  it  might  please  our  heavenly 
Father  that  we  might  more  often  enjoy  this  desire  of  our  souls. 
It  is  indeed  a blessing,  and  one  which  we  would  by  no  means 
undervalue,  to  behold  the  temple  of  our  God  filled  with  atten- 
tive worshippers;  but  what  is  this,  compared  with  the  delight 
of  knowing  that  but  one  poor  sinner  has  really  fled  to  the 
Saviour  ; that  one  lost  and  ruined  soul  has  found  life,  and 
peace,  and  eternal  redemption  in  him  ? O,  brethren,  if  you 
stop  short  of  this,  all  else  is  nothing;  the  hearing  ear  without 
the  convinced  and  converted  heart,  is  nothing  worth. 

Our  blessed  Lord,  whose  omniscience  told  him  that  these 
disciples  of  John  had  left  their  master  and  were  coming  after 
him,  and  whose  affectionate  kindness  could  even  in  the  days 
of  his  flesh  suffer  none  to  follow  him  in  vain,  immediately 
turned  to  meet  them,  and  said  unto  them,  “ Whom  seek  ye? 
They  said  unto  him,  Rabbi,  where  dwellest  thou  ? He  saith 
unto  them,  Come  and  see.”f  Attracted,  as  they  well  might 
be,  by  the  frankness  and  courtesy  of  such  a reply ; and, 


* Isaiah  liii.  4. 


t John  i.  38,  39. 


LECTURE  VI. 


73 


doubtless,  feeling  by  every  moment  of  Litercourse  with  such 
a being,  their  hearts  drawing  nearer  to  his  own,  “ They  went 
and  saw  where  he  dwelt,  and  abode  with  him  that  day,  for  it 
was  about  the  tenth  hour,”*  i.  e,  two  hours  before  night.  One 
of  the  disciples  which  thus  followed  Jesus  was  Andrew,  Simon 
Peter’s  brother.  “ He  first  findeth  his  own  brother  Simon, 
and  saith  unto  him.  We  have  found  the  Messiah,  which  is, 
being  interpreted,  the  Christ.  And  he  brought  him  to  Jesus.”f 
The  other  disciple,  who  accompanied  Andrew,  has  usually 
been  supposed  to  have  been  St.  John.  In  the  calling  of  these 
three  humble  followers  commenced  that  little  company,  that 
weak  and  feeble  band,  which,  under  the  directions  and  in  the 
power  of  the  Holy  Ghost,  regenerated  the  world.  Men  chosen 
from  the  lower  walks  of  life,  without  wealth,  without  learning, 
* without  much  of  talent  either  natural  or  acquired,  and  yet 
who  succeeded  in  a few  short  years,  to  use  the  language  of 
their  opponents,  in  “ turning  the  world  upside  down.”:|:  O,  if 
these  humble-minded  men  could  have  foreseen  upon  this  first 
memorable  evening,  when  they  walked  home  with  Jesus  to  his 
abode,  and  spent  the  night  in  heavenly  intercourse,  in  hearing 
him  dilate  upon  all  the  wonderful  mysteries  of  his  blessed 
gospel — if  they  could  have  foreseen  the  hour  when  they  should 
“ be  brought  before  kings  and  rulers  for  his  name’s  sake,”§ 
and  brave  the  assembled  Sanhedrim,  and  testify  to  him  in  the 
high  places  of  the  earth,  and  finally  seal  his  doctrines  with 
their  blood,  how  would  they  have  shrunk,  alarmed  and 
daunted,  from  the  appalling  undertaking ! Happily  for  the 
world  and  for  the  Church,  they  were  permitted  to  possess  no 
such  fearful  forebodings;  unconscious  of  the  mighty  destinies 
which  hung  upon  that  hour,  the  evening  passed  away  in  bliss- 
ful intercourse,  and  while  it  sealed  their  fate,  sealed  also  the 
fate  of  thousands  who  are  now  with  them  “shining  as  stars”|j 
in  their  firmament  of  glory. 

Blessed  be  God,  brethren,  that  what  was  in  mercy  hidden 

♦John  i.  40.  t John  i.  41.  tActsxvii.  6. 

§ Luke  xiii.  9 li  Daniel  xii.  3. 

7 


74 


LECTURE  VI. 


from  them  is  not,  in  our  own  case,  revealed  to  us  ! I know 
not  how  it  may  be  with  others,  but,  as  regards  my  own  feel- 
ings and  my  own  experience,  I cannot  but  testify,  that  had  I. 
when  I first  entered  upon  the  duties  of  our  holy  office,  been 
endowed  with  a prescience  of  its  future  responsibilities,  and 
had  I known  and  felt  its  trials  and  its  difficulties,  the  weari- 
ness of  spirit  from  efforts  constantly  making  for  the  souls  of 
others,  and  yet  as  constantly  frustrated  ; the  disappointments 
from  those  who  “ did  run  well,”*  but  have  turned  back  again 
to  folly ; the  fruitless  labour  for  those  “ ever  learning  and 
never  able  to  come  to  the  knowledge  of  the  truth  f’f  and 
above  all,  the  deep  and  awful  anxieties  lest  the  blood  of  some 
untaught,  unwarned,  and  unforgiven  sinner  should  be  required 
at  our  hands — I say,  had  these  things  been  presented  to  me 
in  the  distant  vision,  unaccompanied  by  the  consolations  which 
no  eye  but  God’s  can  see,  and  no  hand  but  his  can  minister, 
I believe  no  earthly  power,  I fear  no  heavenly  inducement, 
would  have  been  sufficiently  powerful  to  have  placed  me 
where  I am.  But,  praised  be  the  name  of  our  God,  he  holds 
back  the  storm,  and  restrains  the  billows,  and  tempers  the 
wind,  until  the  vessel  be  fairly  put  to  sea,  and  then,  though 
the  waters  rage  and  the  tempest  roar,  he  who  has  charged 
himself  with  her  safety  will  never  leave  her,  never  forsake 
her,  until  she  has  ridden  out  the  storm,  and  arrived  at  the 
“ haven  where  she  would  be.”§ 

The  day  following,  our  Lord,  going  into  Galilee,  called  a 
fourth  disciple,  whose  name  was  Philip,  a fellow-citizen  with 
Andrew  and  Peter.  Peter  was,  as  we  have  seen,  called  by 
his  own  brother  Andrew,  as  Nathanael  was  afterwards  called 
by  Philip,  but  Philip  was  called  by  Christ  himself,  for  the  in- 
spired historian  says  expressly,  “ The  day  following,  Jesus 
would  go  into  Galilee,  and  findeth  Philip,  and  saith  unto  him, 
Follow  me.”ll  How  various  were  the  means  by  which  this 
little  party  was  assembled  ! How  various,  will  it  appear  here- 


• Galatians  v.  7. 
§ Fsalm  evil.  30. 


1 2 Timothy  iii.  7. 
11  John  i.  43. 


t Ezekiel  iii.  18. 


LECTURE  VI. 


75 


after,  have  been  the  means  by  which  the  countless  multitude 
who  will  fill  the  everlasting  mansions  shall  have  been  congre- 
gated ! one  through  the  instrumentality  of  some  dear  relative, 
who  prays,  and  strives,  and  reasons,  and  invites,  until  he  is 
blessed  with  the  gift  of  his  brother’s  soul  ; another  by  the 
teaching  of  some  spiritually  enlightened  friend ; a third,  by 
the  more  immediate,  though  not  more  undoubted  operation  of 
our  Lord  himself,  who  “ came  to  seek  as  well  as  to  save  them 
that  are  lost,”  and  who  speaks  with  power  by  his  holy  Spirit 
to  the  heart,  and  says,  “ Follow  me.”  Still,  brethren,  how- 
ever varying  be  the  means,  the  end  and  object  of  this  blessed 
work  are  and  must  for  ever  be  the  same,  the  following  Jesus 
here  on  earth,  and  the  enjoying  Jesus  in  the  kingdom  of  his 
glory. 

“ Philip,”  continues  the  inspired  historian,  “ findeth  Natha- 
nael, and  saith  unto  him,  We  have  found  him  of  whom  Moses 
in  the  law,  and  the  prophets  did  write,  Jesus  of  Nazareth,  the 
son  of  Joseph.  And  Nathanael  said  unto  him.  Can  there  any 
good  thing  come  out  of  Nazareth?  Philip  saith  unto  him. 
Come  and  see.”*  The  invitation  of  the  Master  re-echoed, 
and  wdsely  re-echoed,  by  the  servant.  Nathanael,  though 
“ an  Israelite  without  guile,”f  was  clearly  not  an  Israelite 
without  prejudice.  Upon  the  very  first  hearing  of  the  Mes- 
siah, his  inquiry  was  not.  What  is  he?  but.  Whence  is  he? 
and  no  sooner  was  he  told,  ‘‘of  Nazareth,”  than  the  very 
name  of  the  place  aroused  his  inveterate  prejudices,  and  he 
concluded,  as  the  prophet  Isaiah  had  foretold  men  should 
conclude,  that  there  was  “ no  beauty  in  him  that  they  should 
desire  him.”:]: 

Such  has  ever  been,  such  will  ever  be,  the  effect  of  preju- 
dice. Is  there  any  one  feeling  of  the  human  mind  so  dis- 
creditable to  its  boasted  enlargement,  and  at  the  same  time  so 
indiscriminately  prevailing  ? Is  not  a man  without  prejudice 
quite  as  difficult  to  be  discovered  as  a man  without  guile?  It 
is  truly  wonderful,  we  will  not  say,  in  these  days  of  religious 


* Jolin  i.  45,  46. 


t John  i.  47. 


I Isaiah  liii.  2. 


76 


LECTURE  VI. 


improvement,  though  we  trust  that  we  might  with  truth  so 
designate  them,  but  even  in  these  days  of  intellectual  advance- 
ment, that  prejudice  should  still  possess  so  universal,  so  unac- 
countable a sway  ; there  is  scarcely  a subject,  or  a person, 
who  does  not  suffer  from  its  distorted  vision  and  unjust  de- 
cisions. Only  for  a moment  mark  its  effects  upon  a single 
topic ; and  although  this  will  not  remedy  the  evil,  it  will  go 
far  to  convince  you  of  its  existence  even  in  your  own  bosoms. 
Take,  for  example,  some  of  the  peculiar  doctrines  of  divine 
grace.  You  do  not  understand  them  ; you  do  not  affect  to 
understand  them  ; you  have  never  devoted  any  one  whole 
day  throughout  your  life  to  endeavour  to  understand  them  ; 
you  will  not  take  the  trouble  to  read,  and  to  meditate,  and  to 
pray  for  further  light;  you  are  content  to  rest  upon  an  inward 
persuasion  that  they  are  false,  although  you  have  no  real 
ground,  no  one  single  argument,  to  justify  such  a conclusion. 
And  yet  you  scruple  not  to  pronounce  dogmatically  upon 
them,  “ this  is  wild,”  “ that  is  false,”  “ this  is  inconsistent 
with  God’s  goodness,”  “ that  is  unfavourable  to  man’s  holi- 
ness.” Surely  it  must  make  the  very  angels  weep,  to  behold 
such  unspeakable,  such  ruinous  folly,  in  the  poor,  miserable, 
half-witted  beings  they  look  down  upon.  The  word  of  God 
declares  that  the  angels  actually  ‘‘  desire  to  look”*  into  these 
things,  which  the  prejudiced  man  most  authoritatively  decides 
upon,  without  looking  into,  and  without  even  an  effort  or  a 
wish  to  do  so.  Again,  are  you  prejudiced  not  only  against 
the  doctrines,  but  against  the  people  of  God  ? The  same  thing 
holds  good  ; every  action  they  perform,  every  word  they 
speak,  is  distorted  and  misrepresented ; you  do  not  try  them 
by  the  same  rules  as  other  men,  you  shut  out  all  conviction, 
you  will  listen  to  nothing  in  their  favour,  you  deny  them  even 
common  justice,  and  a common  hearing,  and  are  as  deter- 
mined that  nothing  good  shall  proceed  from  those  men,  as 
Nathanael  was  that  no  good  thing  could  come  out  of  Naza 
reth.  Happily  for  Nathanael,  he  had  a friend  too  wise  to 


* 1 Peter  i.  12. 


LECTURi:  VI. 


77 


argue  with  fiim,  and  too  affectionate  to  leave  him  to  the  ruin 
w’hich  his  own  prejudices  were  preparing  for  him  ; in  reply 
to  one  of  the  most  bigoted  objections  ever  raised,  therefore, 
Philip  simply  says  to  him,  “ Come  and  see.”  He  knew  that 
there  was  that  in  Jesus  which  required  only  to  be  seen,  and 
all  dislike,  and  all  opposition,  all  hatred  and  even  suspicion, 
would  fall  before  him.  With  regard  to  your  prejudices  against 
the  people  of  God,  brethren,  we  have  no  such  remedy  to 
offer ; were  you  even  to  “ come  and  see,”  you  would  find 
them  men  of  like  infirmities  with  yourselves,  and  although, 
probably,  not  as  you  at  present  consider  them,  weak,  enthu- 
siastic, hypocritical,  or  designing,  still  there  is  nothing  in 
them,  as  there  was  in  Jesus,  instantly  to  convince  the  heart 
of  the  candid  inquirer  that  they  are  all  they  ought  to  be,  or 
even  all  they  desire  to  be ; therefore  we  must  leave  them,  for 
the  present,  to  suffer  from  that  which  is  a portion  of  their  trial 
and  their  cross ; they  must  commit  themselves  to  him  who 
judgeth  righteously ; be  content  to  bear  a burden  with  which 
few  can  be  so  grievously  laden  as  their  Lord  himself  was, 
and  take  refuge  in  one  of  the  most  comforting  and  often-re- 
peated promises  which  ever  flowed  from  the  lips  of  their  Mas- 
ter, “ Blessed  are  ye  when  men  shall  say  all  manner  of  evil 
against  you  falsely  for  my  sake.  Rejoice  and  be  exceeding 
glad,  for  great  is  your  reward  in  heaven  ; for  so  persecuted 
they  the  prophets  which  were  before  you.”*  But  with  respect 
to  your  prejudices  against  the  doctrines  of  God,  here  we  en- 
counter no  such  difficulties,  here  we  may  content  ourselves 
with  simply  saying,  “ Come  and  see.”  Inquire  for  yourselves, 
read  the  word  of  God  for  yourselves,  “ asking  wisdom  of  him 
who  giveth  liberally,  and  upbraideth  not,”  and  the  event  will 
assuredly  be,  that  there  is  not  that  truth  in  the  divine  word 
which  is  necessary  to  salvation,  from  which  the  mists  of 
prejudice  shall  not  be  dispersed,  and  in  which  you  shall  not 
be  enabled  to  believe  to  the  saving  of  your  souls. 

Nathanael  thus  invited,  accompanied  Philip  at  once  to  the 


7# 


* Matthew  v.  11,  12. 


78 


LECTURE  VI. 


Saviour.  The  inspired  writer  thus  continues  : “ Jesus  saw 
Nathanael  coming  to  him,  and  saith  of  him,  Behold  an  Is- 
raelite indeed,  in  whom  is  no  guile.”  How  kind  and  merciful 
a salutation  ! As  easy  would  it  have  been  for  him  to  whom 
all  hearts  are  open,  and  from  whom  no  secrets  are  hid,  to 
have  evinced  his  own  omniscience  by  convicting  Nathanael  at 
once  of  bigotry,  by  repeating  to  him  those  words  of  prejudice, 
“ Can  there  any  good  thing  come  out  of  Nazareth?”  as  thus 
to  fix  at  once  upon  the  favourable  point  in  his  character,  and 
so  freely  and  so  kindly  to  acknowledge  it.  Nathanael,  as- 
tonished at  this  address  from  a total  stranger,  “ said  unto  him, 
Whence  knowest  thou  me?  Jesus  answered  and  said  unto 
him.  Before  that  Philip  called  thee,  when  thou  wast  under  the 
fig-tree,  I saw  thee.”* 

Most  commentators  suppose  that  Nathanael  was  then  en- 
gaged in  prayer;  but  this  is  merely  conjecture,  there  being 
nothing  in  God’s  word  to  authorize  it,  nor  is  it  the  least  ne- 
cessary to  conclude  it,  since  it  is  evident  that  our  Lord  men- 
tions the  circumstance  to  demonstrate  his  own  omniscience, 
and  not  his  approval  or  disapproval  of  Nathanael’s  employ- 
ment. There  was  something  in  the  very  minuteness  of  the 
circumstance,  in  the  naming  the  tree  under  which  he  had  been 
sitting  in  the  privacy  of  his  own  garden,  where  no  eye  had 
seen  him,  which  would  have  subdued  the  most  prejudiced, 
which  evidently  brought  instantaneous  conviction  to  the  mind 
of  Nathanael.  He  felt  that  the  knowledge  of  such  a fact, 
trifling  though  it  were,  surpassed  the  efforts  of  all  human  wis- 
dom ; and  he  burst  forth  into  the  acknowledgment  of  the  text, 
“ Rabbi,  thou  art  the  Son  of  God,  thou  art  the  king  of  Israel.” 
On  that  day,  when  the  secrets  of  all  hearts  shall  be  disclosed, 
how  will  it  shame  those  w'ho  with  tenfold,  yea,  ten  thousand 
fold,  Nathanael’s  evidence,  have  not  attained  to  Nathanael’s 
faith  ; who  doubt  the  omniscience  and  the  divinity  of  Jesus, 
although  every  page  of  the  history  we  are  pursuing  is  as  re- 
plete with  these  great  truths  as  the  incident  before  us  I 


* John  i.  48. 


LECTURE  VI. 


79 


My  brethren,  you  I trust  doubt  none  q/*  these  high  and  im- 
portant  doctrines : it  is  well ; but  let  me  ask  you  what  effect 
does  their  knowledge  possess  upon  you?  You  believe  that 
you  have  to  do  with  a Being  who  reads  the  heart ; who  was 
acquainted  with  you  long  before  you  were  acquainted  with 
him;  who  “knows  of  your  down-sitting  and  your  uprising, 
and  who  understands  your  thoughts  afar  off.”*  Never  do  you 
retire  from  the  busy  world,  that  the  eye  of  that  Being  does 
not  follow  you.  Never  do  you  mix  with  the  giddy  throng,  to 
waste  that  time  in  idleness  and  dissipation  which  God  has 
given  you  for  the  great  work  of  your  salvation,  without  being 
followed  by  that  all-seeing  eye,  and  listened  to  by  that  all- 
hearing ear.  Look  back,  then,  only  upon  the  past  days  of 
the  present  week,  and  see  whether  this  consideration  is  well 
pleasing  to  your  soul.  Hear  our  Lord  saying  to  you,  as  to 
Nathanael,  Before  that  thou  earnest  to  my  house  of  prayer, 
when  thou  wast  engaged  in  such  or  such  a pursuit,  occupied 
in  such  a pleasure,  partaking  of  such  an  enjoyment,  as  hidden 
from  the  world  perhaps  as  the  fig-tree  of  Nathanael,  “ 1 saw 
thee.”  Are  there  none  to  whom  such  would  be  a most  pain- 
ful declaration  ? none  who  would  be  covered  with  shame,  if 
they  even  thought  that  their  nearest  relatives,  their  dearest 
friends  could  utter  it  ? And  will  you  feel  less  that  your  most 
secret  acts,  most  hidden  transactions,  are  all  “ naked  and  open 
unto  him  with  whom  we  have  to  do  ?”■!■ 

Brethren,  it  is  no  trifling  thing  to  fall  into  the  hands  of  a 
holy  and  heart-searching  God ; to  stand  for  one  hour  before 
his  judgment  seat,  who  has  stood  for  twenty,  thirty,  forty 
years,  “ about  our  path,  and  about  our  bed,  and  spied  out  all 
our  ways.”:j;  Whither  should  we  fly,  where  should  we  betake 
ourselves,  if  he  who  shall  come  to  be  our  Judge,  had  not  al- 
ready come  to  be  our  Saviour,  had  not  already  partaken  of 
all  the  innocent  infirmities  of  our  nature,  and  were  not  there- 
fore peculiarly  qualified  to  sympathize  with  us,  even  in  the 
most  guilty?  Unless  he  is  our  friend,  unless  we  have  sought, 


Psalm  cxxxix.  2. 


t Hebrews  iv.  13. 


t Psalm  cxxxix.  2 


80 


LECTURE  VI. 


and  found,  and  followed  him — for  without  this  he  cannot  be 
our  friend — there  is  no  attribute  of  Jesus  so  overwhelming  as 
his  omniscience.  Heaven,  earth,  and  hell,  are  equally  open 
to  his  eye,  while  our  most  secret  sins  are  written  in  the  light 
of  his  countenance;  and  with  this  perfect  knowledge  is  blended 
the  most  perfect  and  unerring  justice,  a justice  with  which 
his  mercy  cannot  interfere ; or  one  attribute  would  be  exer- 
cised at  the  expense  of  the  other,  and  the  perfect  God  would 
be  imperfect  like  ourselves.  Well  might  the  Psalmist  exclaim, 
“ Kiss  the  Son,  lest  he  be  angry,  and  so  ye  perish  ! if  his 
wrath  be  kindled,  yea,  but  a little : blessed  are  all  they  who 
put  their  trust  in  him.”* 

No  sooner  had  Nathanael  made  the  avowal  of  his  belief  in 
the  Messiahship  of  our  Lord,  than  “ Jesus  answered  and  said 
unto  him.  Because  I said  unto  thee,  I saw  thee  under  the  fig- 
tree,  believest  thou  ? Thou  shalt  see  greater  things  than  these. 
And  he  saith  unto  him,  Verily,  verily,  I say  unto  you,  here- 
after ye  shall  see  heaven  open,  and  the  angels  of  God  ascend- 
ing and  descending  upon  the  Son  of  man.”'t‘  So  bountifully 
will  our  Lord  recompense  the  faith  which  he  himself  bestows, 
— “ You  shall  see  greater  things  than  these.”  Yes,  brethren, 
if  you  are  now  enabled  by  divine  grace,  with  Nathanael,  to 
see  Jesus  as  the  Son  of  God,  the  King  of  Israel,  the  Saviour 
of  your  soul,  you  shall  see  greater  things  than  even  his  om- 
niscience or  his  omnipotence;  you  shall  see  his  love  employed 
in  blotting  out  every  sin  which  you  have  committed,  his  wis- 
dom in  enlightening  and  instructing  your  mind  ; his  strength 
in  supporting  your  weakness ; his  blood  in  cleansing  your 
pollutions  ; his  spirit  in  sanctifying  and  renewing  your  soul. 
All  this  you  shall  see  even  here  below ; while  this  is  but  a 
glimpse  of  that  prospect  which  you  shall  see  hereafter,  when 
you  shall  behold  “ the  King  in  his  glory  and  the  land  that  is 
very  far  off,”:]:  the  angels  of  God  who  are  for  ever  rejoicing 
in  his  presence,  and  “ the  spirits  of  just  men  made  perfect,”^ 


* Psalm  ii.  12. 
t Isaiah  xxxiii.  17. 


t John  i.  50,51. 

§ Hebrews  xii.  23. 


LECTURE  VII. 


81 


who  have  “overcome  by  the  blood  of  the  Lamb;”*  all  these 
things  you  shall  see,  all  these  things  you  shall  partake  of,  all 
these  things  shall  be  yours,  as  “ ye  are  Christ’s  and  Christ 
is  God’s.”t 


LECTURE  VII. 

St.  John  ii.  1,  2. 

“ And  the  third  day  there  was  a marriage  in  Cana  of  Galilee.” 

The  interview  between  our  Lord  and  Nathanael,  with 
which  the  last  lecture  concluded,  was  of  so  satisfactory  and 
decisive  a nature,  that  Nathanael,  converted  to  the  new  re- 
ligion, appears  to  have  become  one  of  the  constant  followers 
of  our  Lord.  In  company  with  this  new  convert  and  the 
other  four  disciples,  Jesus  arrived  at  Cana  in  Galilee,  the 
native  town  of  Nathanael,:}:  and  about  a day’s  journey  from 
Capernaum.  Upon  the  third  day  after  our  Lord’s  arrival, 
there  was  a marriage,  probably  of  some  relative  of  Jesus, 
since  his  mother  appears  to  have  been  a resident  in  the  house, 
while  “Jesus  and  his  disciples  were  called ”§  to  the  wedding. 

No  particulars  of  the  marriage  feast  are  furnished  us  by 
the  inspired  historian,  until  it  was  drawing  towards  its  close, 
and  the  wine,  which  had  no  doubt  been  amply  provided  at  the 
commencement,  had  begun  to  fail ; then,  as  we  are  told,  the 
mother  of  Jesus,  who  had  kept  all  the  presages  of  his  future 
greatness  and  pondered  them  in  her  heart,  bethought  herself 
that  this  might  be  the  time,  and  now  the  opportunity  when, 
if  he  really  were  the  great  and  exalted  personage  she  believed 
him  to  be,  he  should  manifest  his  supernatural  power  by  an 
act  that  would  be  peculiarly  gratifying  to  their  assembled 
family  and  friends.  Filled  with  these  high  imaginings,  she 
drew  near  to  our  Lord,  and  called  his  attention  to  the  circum- 

• Rev.  xii.  11.  1 1 Corin.  hi.  23.  t John  xxi.  2.  ^.lohn  ii.  2, 


82 


LECTURE  VII. 


stance  by  saying  unto  him,  “ They  have  no  wine.”  Our 
Lord,  subject  as  he  had  ever  been  to  the  authority  of  his 
parents  in  earthly  matters,  but  acting  entirely  irrespectively 
of  their  control,  when  ‘‘  about  his  Father’s  business,”*  replied, 
“ Woman  what  have  I to  do  with  thee?”  or  literally,  “ What 
is  that  to  thee  and  me?  my  hour  is  not  yet  come.”  His 
mother  apparently  understanding  this,  as  indeed  it  was  no 
doubt  intended,  rather  as  a postponement  than  a denial,  said 
to  the  servants,  “ Whatsoever  he  saith  unto  you,  do  it.” 
“ Now  there  were  set  there,”  continues  the  inspired  historian, 
six  water-pots  of  stone,  after  the  manner  of  the  purifying 
of  the  Jews,  containing  two  or  three  firkips  apiece.  Jesus 
saith  unto  them,  fill  the  water-pots  with  water;  and  they  filled 
them  up  to  the  brim.  And  he  said,  draw  out  now,  and  bear 
unto  the  governor  of  the  feast;  and  they  bare  it.”f  How 
striking  is  the  perfect  simplicity,  the  absence  of  all  pretension 
or  effort,  with  which  our  Lord  addressed  himself  to  this,  his 
first  great  and  supernatural  work  ! Equally  removed  from 
every  appearance  of  doubt  and  of  display,  he  does  not  ask 
to  taste,  or  even  to  see  the  wine  himself,  to  ascertain  the  cer- 
tainty of  the  success  of  his  command,  but  tells  them  at  once 
to  carry  it  to  the  governor.  “ When  the  ruler  of  the  feast 
had  tasted  the  water  that  was  made  wine,  and  knew  not 
whence  it  was,  but  the  servants  which  drew  the  water  knew, 
the  governor  of  the  feast  called  the  bridegroom,  and  saith 
unto  him.  Every  man  at  the  beginning  doth  set  forth  good 
wine,  and  when  men  have  well  drunk,  then  that  which  is 
worse ; but  thou  hast  kept  the  good  wine  until  now.”:j;  The 
governor,  ignorant  whose  word  had  spoken  that  water  into 
wine,  or  whence  it  came,  praises  its  excellency,  but  neither 
knows  nor  inquires  its  origin  : too  accurate  a transcript  of  the 
conduct  of  the  generality  of  mankind  with  respect  to  the  gifts 
of  God.  We  taste  and  see  them  to  be  very  good,  and  we  are 
satisfied ; we  ask  not  from  whose  treasure-house  they  come, 
or  by  whose  exertions  they  were  procured  for  us.  It  is 


♦ Luke  ii.  49. 


t John  ii.  4 — 8. 


t John  ii,  9,  10. 


LECTURE  VII. 


S3 


enough  for  us  that  the  wine  is  good  ; we  feel  neither  surprise 
nor  gratitude  that  it  is  not  water. 

While  if  the  conduct  of  the  governor  portrays  our  behaviour 
towards  God,  how  does  the  conduct  of  our  Lord  exemplify 
God’s  merciful  dealings  towards  us  ! Kindness  and  compas- 
sion, tenderness  and  love,  are  stamped  upon  all  his  gifts  to 
us  ; but  perhaps  their  greatest  value,  and  their  most  exquisite 
delights,  flow  from  the  fact,  that  they  are  for  ever  on  the  in- 
crease in  number,  in  value,  and  in  power;  and  that  as  surely 
as  they  delight  us  now,  so  surely  shall  they  acquire  a richness 
and  a blessedness  which  eye  hath  not  seen,  nor  heart  con- 
ceived, hereafter.  How  contrary  to  all  the  nature  of  this 
world’s  pleasures  and  the  experience  of  this  world’s  votaries ! 
while  the  wearied  and  sated  follower  of  sinful  joys  is  daily 
drawing  more  and  more  closely  from  the  dregs,  and  the 
stream  which  used  to  delight  and  gladden  his  eyes  now  runs 
thickly  and  uninvitingly,  the  children  of  God,  as  they  ap- 
proach the  nearer  to  the  end  of  their  course,  find  all  their 
pleasures  brightening,  and  all  their  joys  increasing  ; the  water 
running  the  clearer  because  they  are  drawing  closer  to  the 
fountain  head.  You,  my  Christian  brethren,  who  know  by 
blessed  experience  the  love  and  the  compassion  of  your  God, 
will  acknowledge  that  it  is  thus  he  is  even  now  dealing  with 
you.  “ Surely  goodness  and  mercy  have  followed  you  all 
the  days  of  your  life;”^  but  as  you  grow  old  in  the  service 
of  your  divine  Master,  as  you  advance  nearer  and  nearer  to 
the  close  of  this  world’s  sojourn,  you  are  constrained  to  cry 
out,  “ Thou  hast  indeed  kept  the  good  wine  until  now  :”j* 
your  union  with  your  Lord  is  more  complete,  your  com- 
munion with  him  more  frequent,  your  dependence  upon  him 
more  simple ; while  his  manifestations  of  himself  to  you  are 
more  abiding,  and  the  joys  of  his  felt  presence  more  satisfy, 
ing  and  more  exhilarating  to  your  souls.  And,  in  addition  to 
this,  how  cheering  is  the  thought  that  what  you  are  now  en- 
joying is  but  a poor  and  imperfect  foretaste  of  what  you  shall 


♦Psalm  xxxiii.  6. 


t John  ii.  10. 


84 


LECTURE  VII. 


enjoy  hereafter;  that  as  time  rolls  on,  the  wine  of  his  con* 
solations  and  his  love  will  be  for  ever  on  the  increase,  until  it 
shall  be  perfected  in  that  day  when  you  shall  drink  it  new 
with  him  in  the  kingdom  of  his  Father  I 

“ This  beginning  of  miracles  did  Jesus  in  Cana  of  Galilee, 
and  manifested  forth  his  glory,  and  his  disciples  believed  on 
him.”* 

If  we  may  venture  to  offer  a conjecture,  upon  what  were 
the  objects  to.be  attained  by  our  Lord  in  selecting  a miracle 
of  this  nature,  and  in  performing  it  upon  this  particular  occa- 
sion, we  should  say  that  they  were  twofold. 

1st.  His  object  in  selecting  a miracle  of  this  nature  was  in 
the  most  conclusive  manner  to  “ manifest  forth  his  glory.” 

And  2dly.  His  performing  it  upon  this  particular  occasion, 
was  to  honour  his  own  institution  of  the  marriage  state. 

For  the  first,  it  will,  we  think,  appear,  that  although  many 
miracles  were  more  striking  in  their  operation,  and  more 
splendid  in  their  results,  no  miracle  was  better  calculated  to 
convince  the  gainsayer,  to  satisfy  the  inquirer,  and  to  establish 
the  believer,  than  this  before  us.  It  was  an  act  of  divine 
power  exercised  over  inanimate  and  senseless  matter,  and  as 
such  was  infinitely  more  convincing  than  any  effort  of  a simi- 
lar kind  could  have  been,  if  practised  upon  a living  subject. 

So  powerful,  and  yet  so  subtle,  is  the  inffuence  of  mind 
upon  matter,  that  wherever  these  exist  in  union,  it  is  most 
difficult  for  the  common  observer  to  pronounce  what  is  natural 
and  what  is  supernatural ; and  the  caviller  might  truly  say, 
that  for  all  he  can  prove  to  the  contrary,  the  sick  man  restored 
to  health  by  a word  might  have  been  restored  by  some  occult 
but  natural  process,  without  that  word  : that  the  lame,  or  the 
halt,  or  the  helpless,  who  at  a word  take  up  their  bed  and 
walk,  might  be,  for  such  unquestionably  have  been,  enabled 
so  to  do  by  some  powerful  impulse  of  mind  upon  matter, 
without  the  intervention  of  any  miraculous  or  supernatural 
power;  but  never  did  five  barley  loaves  feed  five  thousand 


* John  ii.  1 1. 


LECTURE  VII. 


85 


persons — never  did  the  liquid  waters  of  the  deep  support  the 
:rembling  footsteps  of  him  who  walked  upon  them — never  did 
water  blush  itself  into  wine,  but  at  the  presence  or  the  bidding 
of  the  God  who  made  them. 

By  commencing,  therefore,  with  such  a miracle,  our  Lord 
in  his  infinite  wisdom  selected  that  which  would  tend  most  to 
“ manifest  forth  his  glory,”  and  to  silence  all  doubts  and  all 
objections  ; and  the  result  was,  that  ‘‘  his  disciples  believed 
on  him.” 

Our  Lord’s  second  object  we  have  supposed  to  have  been, 
to  honour  his  own  institution  of  the  marriage  state. 

That  marriage  is  a divine  institution,  need  scarcely  be  in- 
sisted upon  to  those  who  read  the  word  of  God  which  reveals 
it,  and  belong  to  the  Church  of  England  which  so  clearly 
proclaims  it. 

The  great  duty  which  we  would  rather  endeavour  to  press 
upon  you  from  the  fact,  that  God  the  Father  in  the  days  of 
man’s  innocency  instituted  this  holy  state,  and  that  God  the 
Son  in  the  days  of  his  flesh  so  highly  honoured  it,  is  to  bear 
continually  in  mind  that  it  is  as  our  Church  denominates  it, 
“ an  holy  estate,”  intended  to  promote  the  well-being  and 
happiness  of  God’s  people,  by  promoting  the  honour  and  glory 
of  God ; while,  that  it  may  deserve  this  high  appellation,  and 
contribute  to  these  great  ends,  the  word  of  God  has  bequeathed 
to  us  this  most  important  injunction,  that  they  who  marry, 
should  marry  “only  in  the’Lord.”* 

If,  then,  taking  these  words  for  our  guide,  we  examine  the 
generality  of  unions  in  this  professedly  Christian  country,  we 
shall  be  at  no  loss  to  determine  to  wfeat  to  attribute  the  great 
mass  of  miserable  marriages  which  pervade  and  disgrace  so- 
ciety. They  are  not  undertaken  “ in  the  Lord  God’s  guid- 
ance, and  God’s  blessing,  and  God’s  honour,  have  never  en- 
tered into  the  calculation,  and  how  can  such  a state  deserve 
the  name  or  inherit  the  blessing  which  God  has  promised  upon 
“ the  holy  estate  of  matrimony?”  No,  brethren,  be  assured, 


8 


* 1 Corinthians  vii.  39. 


86 


LECTURE  V I r . 


that  however  inclination  or  convenience  may  promote,  or  rank 
or  fortune  adorn,  your  marriage,  if  the  approving  presence 
of  God  be  not  sought,  if  the  Lord  Jesus  Christ  be  not  a bidden 
and  a welcome  guest,  there  is  no  lesser  power,  no  mortal 
agency,  which  can  turn  the  bitter  waters  of  this  world’s  trials 
into  wine. 

With  the  hope  then,  under  God’s  blessing,  of  rendering  this 
state  a more  holy,  and  therefore  a more  happy  state  to  some, 
than  they  have  hitherto  found  it,  I would  offer  a few  plain  and 
practical  observations  to  three  classes  of  married  persons  to 
be  met  with  perhaps  in  every  Christian  congregation. 

I.  First  to  you,  I trust  a small  proportion,  who  have  not 
married  ‘‘  in  the  Lord,”  and  are  not  at  the  .present  moment 
living  ‘‘  in  the  Lord.”  The  marriage  state  to  you  cannot  be 
a state  of  permanent  happiness ; the  motives  which  first  drew 
you  to  each  other,  the  qualities  which  first  endeared  you,  are 
weakening  and  diminishing  every  day.  From  worldly  mo* 
tives,  and  from  worldly  motives  only,  you  entered  into  a union 
which  God  has  promised  to  cement  and  bless ; but  God  bestows 
no  blessing,  not  even  a promised  blessing,  unsought ; “ Ask, 
and  it  shall  be  given,”*  is  his  reiterated  command.  You 
asked  not  his  blessing  upon  your  union,  his  guidance  in  un- 
dertaking it,  for  he  was  not  then,  nor  is  he  now,  the  object 
of  your  thoughts  or  your  desires.  What,  then,  is  the  pros- 
pect which  lies  before  you,  and  what  the  termination  to  which 
you  look?  We  will  not  advert  to  those  unhappy  conclusions 
which  too  frequently  terminate  unions  such  as  these — separa- 
tion, or  hatred,  or  sin.  We  will  suppose  your  lot  to  be  far 
more  favourable,  as  favourable  as  the  happiest  lot  where  all 
is  earthly  can  ever  be;  and  still  we  say.  What  is  your  pros- 
pect? A life,  perhaps  a long  life,  to  be  passed  with  one  who 
has  no  qualification,  the  charms  of  which  will  not  sensibly 
and  unquestionably  decline ; while  as  years  advance,  and 
there  will  flit  across  the  mind  from  time  to  time  some  painful 
forebodings  of  an  hereafter,  some  fearful  suggestions  of  a 


* Matthew  vii.  7. 


L E C T U K E VII. 


87 


coming  eternity,  there  is  no  solace,  no  comfort,  no  counsel  to 
be  found  in  your  one,  your  only  partner;  no  one  at  home 
when  life’s  evening  approaches,  and  the  dark  clouds  are  ga- 
thering around  the  western  horizon,  to  cheer  that  twilight 
hour,  and  to  speak  of  hope  beyond  the  grave,  and  of  joys 
which  will  never  fade,  and  of  sons  which  will  no  more  go 
down ; no  one,  when  the  heart  is  heavy,  and  the  body  bowing 
beneath  increasing  infirmities,  and  the  spirit  sorrowful,  to  shed 
that  blissful  ray  of  heavenly  contentment  and  spiritual  peace 
throughout  the  family  circle,  which  marks  the  presence  of  a 
faith  which  shall  not  fail,  and  of  a love  which  cannot  die. 
Brethren,  it  is  a desolate  and  a dreary  prospect,  and  at  present 
it  is  your  own  ; but  there  is  time,  there  is  grace,  there  is  power 
to  change  it.  God  waiteth  to  be  gracious.  Christ  standeth 
at  the  door  and  knocks ; the  choice  is  this  day  with  your- 
selves ! whether  you  will  live  cheerlessly,  and  die  hopelessly, 
or  live,  “ unto  the  Lord”  and  “ die  unto  the  Lord,”*  so  that 
living  or  dying  you  shall  be  the  Lord’s,  partakers  together 
of  his  grace  here,  and  of  his  glory  hereafter. 

II.  But  there  is  yet  another  class,  to  whom  I must  apply 
yself  while  on  this  deeply  interesting  subject.  I allude  to 
you  w'ho  are  thus  circumstanced  : one  partner  in  the  marriage 
state  has  become  impressed  by  the  power  of  God’s  good  Spirit 
with  a deep  and  heartfelt  knowledge  of  the  value  of  eternal 
things,  while  the  other  remains  careless,  indifferent,  un- 
awakened. It  may  be  that  there  was  this  difference  at  the 
time  of  your  union  ; if  so,  you  have  deep  cause  for  repentance 
that  you  transgressed  that  express  command  of  your  God, 
which  says,  “ Be  not  ye  unequally  yoked  together  with  un- 
believers, for  what  fellowship  hath  righteousness  with  un- 
righteousness, and  what  communion  hath  light  with  dark- 
ness Indeed,  there  is  no  subject  against  which  the  wrath 
of  God  has  been  more  uniformly  levelled  than  against  such 
unequal  unions  as  these ! as  you  will  find  manifested  in  a 


• Romans  xiv.  8. 


1 2 Corinthians  vi.  14. 


88 


LECTURE  VII 


remarkable  manner  by  a reference  to  the  9th  chapter  of  Ezra, 
and  the  13th  chapter  of  Nehemiah. 

But,  in  the  majority  of  cases,  this  distinction  has  taker 
place  since  your  union;  one  has  been  brought  by  the  teach- 
ing of  God’s  good  Spirit,  to  attend  to  the  “ things  belonging 
to  his  peace,”*  and  the  other  is  yet  unacquainted  with  them. 
Yours,  then,  is  a very  difficult  path,  one  which  requires  much 
counsel,  much  reflection,  much  prayer.  It  may,  perhaps,  in 
some  degree  tend  to  simplify  your  course,  if  I remind  you 
of  the  special  obligations  under  which  the  marriage  contract 
has  brought  you.  If  you  are  a husband,  you  have  promised 
to  “ love  your  wife  as  Christ  also  loved  the  Church,”f  that  is, 
with  the  most  costly  love,  the  most  self-denying  love,  that  the 
world  has  ever  witnessed.  Even  though  she  differ  from  you 
in  these  great  and  inestimable  essentials,  this  promise  is  alto- 
gether binding  upon  you ; there  is  no  modification  of  which 
it  is  capable,  no  appeal  from  it,  which  the  word  of  God  has 
ever  recognised.  Now  with  such  a love  as  this  in  your  heart, 
every  prayer,  every  effort,  will  unite  her  welfare  with  your 
own ; you  will  not  be  satisfied  with  carrying  one  soul  to  hea- 
ven, you  will  be  for  ever  striving  with  a holy  violence  with 
God,  for  the  soul  of  her  whom  you  love ; and  such  will  be 
your  faithfulness,  and  your  fervour,  and  your  perseverance, 
that  you  will  say  with  Jacob  of  old,  ‘‘  I will  not  let  thee  go, 
except  thou  bless  me  and,  in  the  end,  how  know  you  not 
but  that,  like  him,  you  shall  “ have  power  with  God,  and  shall 
prevail,”  to  the  salvation  of  her  soul? 

If  you  are  a wife,  your  situation  becomes  far  more  difficult, 
because  your  relative  duty  is  a very  different  one.  Hear  what 
God’s  own  word  has  said  to  you  ; ‘‘  Wives,  submit  yourselves 
unto  your  own  husbands  as  unto  the  Lord.  For  the  husband 
is  the  head  of  the  wife,  even  as  Christ  is  the  head  of  tho 
Church.  Therefore,  as  the  Church  is  subject  unto  Christ,  so 
let  the  wives  h6  to  their  own  husbands  in  every  thing.”§ 
7ffiese,  brethren,  are  the  words  of  God;  time,  fashion,  custom 


l.uke  xix.  42. 


t Eph.  V.  25.  t Gen.  xxxii.  26.  § Eph.  v.  22-24. 


L i:  C T U R E VII. 


89 


inclination,  cannot  alter  them  ; they  form  one  of  the  most 
uncompromising  commands  throughout  the  whole  canon  of 
scripture ; not  only,  “ submit  yourselves,”  but  submit  your- 
selves “ in  every  thing and  not  only  so,  but  “ as  the  Church 
is  subject  unto  Christ,”  that  is,  in  the  most  absolute  and  un- 
qualified manner.  This  is  so  entirely  at  variance  with  the 
spirit  of  the  age  in  which  we  live,  that  it  will  appear  to  many 
to  be  both  harsh  and  unnecessary ; but  a little  reflection  will 
convince  you  that  it  is  in  reality  the  very  reverse  of  this ; that 
it  is,  like  every  command  of  our  heavenly  Father,  most  need- 
ful and  most  kind ; that  it  offers  to  the  wife  a refuge  which 
nothing  ci'se  could  afford  her,  and  which  no  other  relationship 
of  life  can  give. 

God  has  commanded  you  to  submit  to  your  own  husband 
“in  every  thing;”  to  this  there  can,  therefore,  be  but  one 
limitation  ; when  the  command  of  the  husband  is  distinctly 
and  positively  opposed  to  some  direct  command  of  God ; then 
the  prior  obligation  to  “ obey  God  rather  than  man”*  inter- 
feres, and  the  lesser  duty  is  absorbed  in  the  greater.  But  in 
every  thing  else,  even  in  doubtful  matters,  even  in  cases  in 
which,  if  you  were  unshackled  by  such  an  obligation,  your 
more  enlightened  views  of  Christian  duty  would  decide  you 
to  act  differently,  the  obligation  is  still  in  force,  the  nrarriage 
duty  of  submission  is  still  binding,  and  you  are  safer  if  “ in 
faith”f  you  neglect  a doubtful  duty,  or  in  faith  perform  a 
doubtful  act,  at  the  command  of  a husband,  than  you  are  if 
you  pertinaciously  refuse  to  submit,  after  having,  in  the  pre- 
sence and  in  the  name  of  God,  most  solemnly  taken  upon 
you  the  vows  of  submission.  There  is  no  doubt  that  this  is 
an  unpalatable  doctrine,  to  some,  perhaps,  even  a startling 
doctrine ; and  many  would  be  far  better  pleased  to  hear  that 
the  very  fact  of  their  having  received  clearer  views  of  divine 
things  than  their  husbands,  is  sufficient  to  justify  them  in 
erecting  a new  standard  of  duty  for  themselves,  and  in  escap- 
ing from  what  may  have  become  a very  irksome  obligation  ; 


* Acts  V.  29. 
8* 


t James  i.  6. 


90 


L E C T U K E VII. 


out  the  word  of  God  countenances  no  such  alteration  ; the 
Spirit  of  God  must  have  contemplated  their  case,  for  there 
must  undoubtedly  have  been  many  wives  among  the  Ephesian 
converts,  whose  husbands  were  still  in  unbelief  when  the 
command  was  given  ; yea,  even  in  the  very  darkness  and 
depths  of  heathenism,  yet  does  that  infinitely  wise  and  holy 
Spirit  make  no  exception ; he  says  that  all  wives  must  submit 
to  all  husbands,  and  in  all  things.  The  universality  of  the 
command,  with  but  the  single  exception  to  which  I have  al- 
ready alluded,  is  indisputable;  and  the  truly  Christian  wife 
has  but  one  plain  and  obvious  duty — to  obey.  But  while  you 
may  not,  and  ought  not,  to  resist,  you  both  may,  and  ought, 
to  state  plainly  and  affectionately  to  your  husbands  what  are 
your  own  views  with  respect  to  these  things,  which  you  have 
derived  from  God’s  revealed  word  and  guiding  Spirit.  This 
you  are  bound  to  do  in  justice  to  them,  as  well  as  in  love; — 
in  justice,  for  if  they  insist  on  those  things  which  are  contrary 
to  the  will  of  God,  they  do  so  at  their  peril,  even  the  peril  of 
their  immortal  souls,  and  therefore  ought  to  be  allowed  clearl} 
to  discern  the  reason  of  your  objections,  and  the  motives  fron 
which  you  act : — And  in  love,  for  if  you  love  your  husbands 
you  must  desire  as  the  first,  best  ^ift  of  God,  next  to  youi" 
own  soul,  that  “ the  unbelieving  husband  may  be  sanctified 
by  the  wife.”*  You  will,  therefore,  avoid  all  concealment  of 
the  motives  by  which  you  are  influenced.  Nothing  tends 
more  to  bring  religion  into  disrepute,  than  the  system  adopted 
by  too  many  religious  people,  of  acting  rightly,  but  giving 
false  motives  for  their  actions,  from  a false  shame  of  avowing 
the  true.  This  is  quite  contrary  to  the  very  spirit  of  gospel 
morality,  where  all  is  to  be  honest,  and  plain,  and  open  : a 
religious  professor  without  candour,  is  almost  a contradiction 
in  terms.  You  will,  therefore,  be  careful  to  avoid  conceal- 
ment, even  as  to  your  enjoyment  of  religious  ordinances;  the 
end  can  never  be  valuable  to  you,  when  the  means  by  which 
you  attain  it  are  questionable.  Be  open,  be  candid,  be  sin- 


* 1 Corinthians  vii.  14. 


LECTURE  VII. 


91 


cere;  and  if,  in  consequence,  you  are  precluded  from  the  en 
joyment  of  any  religious  privileges,  God  will  more  than  com 
pensate  for  the  heaviest  loss  you  can  sustain,  by  his  approving 
smile  and  covenanted  blessing. 

I need  add  no  more  upon  the  certainty  of  the  command 
of  the  wife’s  obedience ; the  mercy  and  the  comfort  of  it,  al- 
though equally  true,  may  not  be  to  all  equally  apparent.  They 
will,  perhaps,  never  be  fully  known,  until  the  secrets  of  all 
hearts  shall  be  opened,  and  then  the  day  shall  declare,  how 
many  actions  which  have  now  the  appearance  of  incon- 
sistency, were  performed  in  obedience  to  the  command  of 
God,  because  in  submission  to  the  will  of  a husband  ; how 
much  of  penalty  and  self-denial,  which  the  world  never  knew, 
there  was  in  reality  in  those  scenes  of  apparent  pleasure,  to 
which  the  command  of  a husband  has  carried  a submissive 
wife ; how  many  a secret  tear  has  been  shed,  and  how  many 
a secret  prayer  has  been  offered  at  the  throne  of  grace,  for 
him  who  insisted  upon  these  painful  compliances;  and,  in 
consequence,  how  much  more  the  hidden  life  of  faith  in  the 
soul  grew,  and  strengthened,  and  flourished,  under  all  these 
outward  hindrances,  than  in  many  a course  which  has  never 
experienced  their  interruption  or  their  pain. 

III.  Lastly,  I would  address  a few  closing  words  to  you 
who  have  married  in  the  Lord,”  or  who  have,  since  your 
union,  been  together  brought  to  the  knowledge  of  Christ  Jesus 
our  Lord,  and  to  a participation  in  the  joys  of  his  salvation. 

It  is  scarcely  too  much  to  say  that  your  lot — whatever  be 
your  station,  unless  you  are  suffering  from  great  and  pressing 
privations,  or  are  at  present  under  the  chastening  hand  of  your 
God — is  the  happiest  which  the  sun  can  shine  upon.  Trials 
and  troubles  there  will  ever  be,  some  drops  from  the  bitter 
fruit  of  Eden  will  find  their  way  into  every  cup ; but,  unques- 
tionably, the  higher  the  cup  is  filled  with  the  grateful  love  of 
God,  and  with  the  holy  love  of  each  other,  the  less  room  will 
there  be  for  the  distillations  of  that  worse  than  Upas  tree  to 
mingle  with  it. 


92 


LECTURE  VII. 


There  is  little  for  the  minister  of  Christ  to  say  to  you  upon 
the  duties  and  the  obligations  of  the  marriage  state,  of  which 
you  are  not  already  conscious.  One  point,  however,  there  is, 
which  is  seldom  dwelt  upon,  and  yet  so  material  to  a Christian 
union,  and  so  powerfully  productive  of  Christian  happiness  in 
that  union,  that  I would  affectionately  press  it  upon  your  at- 
tention. It  is  this : Endeavour,  both  husbands  and  wives,  to 
avoid,  or  to  overcome,  all  reserve  upon  religious  subjects  be- 
tween yourselves.  You  have  one  heart,  and  one  hope,  and 
one  Saviour,  and  one  heaven ; you  are  engaged  in  traversing 
together  the  straight  and  narrow  path  which  leads  to  your 
Father’s  kingdom,  do  not,  therefore,  walk  sullenly  and  silently 
upon  it,  as  if  each  were  travelling  by  a different  road,  and 
going  to  heaven  alone.  There  is,  no  doubt,  a difficulty  in 
conversing  upon  these  high  subjects  with  those  who  are  the 
most  closely  allied  to  us,  perhaps  a greater  difficulty  than  with 
those  who  are  almost  utter  strangers ; it  may  be,  because  we 
all  feel  that  it  is  easier  to  talk  well,  than  to  act  consistently ; 
while  those  who  know  us  best  are,  perhaps,  the  most  con- 
scious of  our  imperfections ; but  whatever  be  the  reason,  it  is 
essential  to  your  happiness  that  you  overcome  it.  Read  the 
word  of  God  together ; converse  upon  it  together ; pray  over 
it  together;  the  fire  of  wedded  love  never  burns  so  purely 
and  so  brightly  as  when  continually  rekindled  from  the 
living  coals  upon  the  altar  of  God.  There  is  on  record  an 
instance  of  a very  sincere  Christian,  whose  only  subject 
of  lamentation  upon  his  dying  bed  was,  that  he  had  con- 
versed so  sparingly  upon  these  blessed  truths,  and  read  so 
little,  and  prayed  so  seldom  with  his  wife.  But  it  never 
yet  was  recorded  that  there  was  one  who  complained  that 
he  had  occupied  too  large  a portion  of  his  time  in  these  em- 
ployments. 

You  must  look  forward  to  an  hour  of  separation ; although 
.0  you  it  will  be  but  temporary,  still  it  is  the  part  of  Christian 
wisdom  and  Christian  prudence  to  extract  every  sting  which 
God  in  mercy  enables  you  ; do  not,  therefore,  leave  th\s  for 


LECTURE  VII. 


93 


a clealh-bed,  or  a parting  hour.  And  if  not  this,  then  surely 
none  of  still  sharper  point,  or  still  more  poisonous.  “ Bear 
ye  one  another’s  burdens,  and  so  fulfil  the  law  of  Christ.”"* 
Days  of  darkness  and  hours  of  trial  will  come  to  you,  my 
beloved  Christian  brethren,  as  well  as  to  those  whom  I before 
addressed;  but  how  different,  how  widely  different,  are  youi 
prospects  ! Would  that  we  could  place  the  ungodly  man  for 
one  hour  within  the  blessed  enclosure,  and  upon  that  high 
eminence  on  which  you  stand ; the  sight  of  the  prospect 
which  lies  before  you,  would  surely  avail  to  soften,  if  not  to 
change  and  to  convert  his  heart ; but  this  cannot  be.  You 
may,  however,  rejoice  in  them  yourselves,  and  fill  your  hearts 
with  thanksgivings,  and  your  lips  with  praise,  that  he  who 
has  made  you  to  differ  from  others,  has  not  only  made  your 
wedded  life  a holy  state  and  a happy  state,  but  a promise  and 
a foretaste  of  a far  holier  and  a far  happier  which  is  awaiting 
you.  As  years  roll  on,  and  as  the  enjoyments  of  this  life 
are  daily  and  hourly  contracting  into  a still  smaller  compass ; 
as  the  friends  of  your  youth,  and  the  companions  of  your 
maturer  age,  are  called  awa}^,  and  few  of  those  who  have 
cheered  and  gladdened  life  remain,  then  do  the  blessings  of  a 
truly  Christian  union  shine  forth  with  a splendour  rivalling 
the  last  rich  rays  of  the  setting  sun.  To  see  those  whom 
you  have  loved  through  life,  and  still  love  dearer  and  more 
tenderly  as  life’s  tide  is  ebbing  fast  into  the  ocean  of  eternity, 
to  see  them  standing  with  you  upon  the  brink  of  time,  and 
looking  calmly  upon  those  dark  waters  which  have  no  return- 
ing tide,  ready  like  yourself  to  enter  into  the  valley  of  the 
shadow  of  death,  with  the  same  rod  and  staff  to  comfort  them, 
the  same  Saviour  to  support  them,  the  same  eternal  mansions 
to  receive  them  ; knowing  that  your  truest  enjoyments  here 
have  been  those  which  have  partaken  the  most  largely  of  the 
occupations  and  delights  of  eternity;  these  are  joys  well  worth 
the  purchase  of  the  longest  and  the  happiest  life  which  earth 


* Galatians  vi.  2. 


94 


LECTURE  VII. 


has  ever  seen,  and  these  are  delights  which  none  but  those 
who  are  “ in  the  Lord”  can  ever  know. 

May  God  grant  that  all  who  now  hear  me,  may  one  day 
experience  the  reality  and  the  blessedness  of  these  mercies 
here,  and  the  still  richer  enjoyment  of  them  in  that  kingdom 
where  “ there  is  neither  marrying  nor  giving  in  marriage,  but 
where  we  shall  be  equal  to  the  angels  of  God,  being  the  chil- 
dren of  the  resurrection  ” 


THE  HISTORY 


OP 

OUR  LORD  AND  SAVIOUR 
JESUS  CHRIST 


SECTION  11. 


FROM  THE  FIRST  TO  THE  SECOND  PASSOVER. 


96 


I.  ECTURE  I. 


LECTURE  I. 

St.  John  ii.  13,  14,  15. 

'‘And  the  Jews’  Passover  was  at  hand,  and  Jesus  went  up  to  Jerusalem, 
and  found  in  the  temple  those  that  sold  oxen,  and  sheep,  and  doves, 
and  the  changers  of  money  sitting ; and  when  he  had  made  a scourge 
of  small  cords,  he  drove  them  all  out  of  the  temple.’’ 

We  resume  the  history  of  our  Lord  at  that  period  which 
immediately  succeeds  his  first  miracle  at  the  marriage  in  Cana. 
No  sooner  had  he  given  that  remarkable  evidence  of  his  divine 
power,  than,  after  a few  days’  sojourn  at  Capernaum,  he  went 
up  to  Jerusalem  to  the  Passover.  There  are  few  things  more 
observable  than  our  Lord’s  undeviating  attention  to  the  cere- 
monial law  of  the  Jews.  So  long  as  he  continued  under  his 
parents’  roof,  we  are  told  that  “ He  went  up  with  them  every 
year  to  the  feast  of  the  Passover.”*  And  now,  when  he  had 
commenced  his  ministry,  when  he  was  looking  to  the  end  of 
these  things  which  were  so  shortly  to  be  abolished,f  we  find 
him  just  as  unremitting  as  ever,  in  his  observance  of  them. 
Only  four  Passovers  occurred  during  the  course  of  our  Lord’s 
ministry ; this  mentioned  in  the  text  was  the  first,  and  Jesus 
suffered  at  the  fourth.  If  we  are  permitted  to  conclude  the 
history,  we  shall  see  that  he  was  present  in  Jerusalem  upon 
every  return  of  this  great  solemnity.  I mention  this  circum- 
stance, because  it  appears  desirable,  in  following  so  vast  a 
narrative,  embracing  nearly  the  whole  of  the  gospels  of  the 
four  evangelists,  to  establish  certain  points  in  our  minds  which 
may  act  as  way-marks  to  assist  us  in  obtaining  a clear  and 
connected  view  of  the  different  portions  of  the  history,  har- 
monized according  to  the  times  at  which  they  took  place. 
The  only  marks  of  this  kind  which  occurred,  at  least  that 
we  can  distinguish,  are  the  Passovers  which  happened  during 
our  Lord’s  ministry.  To  these,  then,  we  shall  from  time  to 


* Luke  ii.  41. 


t See  2 Corinthians  iii.  13. 


LECTURE  I. 


97 


lime  refer,  to  mark  more  distinctly  at  what  period  of  our 
Lord’s  life  we  have  arrived.  In  the  first  section  of  these  lec- 
tures, we  have  already  reviewed  the  history  of  our  Lord,  from 
his  birth  to  the  first  Passover,  after  the  commencement  of  his 
ministry  ; with  this  we  now  commence.  4 I 

In  the  present  section  we  purpose  investigating  the  incidents 
which  took  place  between  the  first  and  the  second  Passover ; 
then,  at  some  future  period  between  the  second  and  the  third 
Passover ; and  lastly,  between  the  third  and  the  Concluding 
Passover,  with  which  the  ministry  and  the  life  of  our  divine 
Master  together  terminated.  Jesus,  then,  intending  to  keep 
this  first  Passover  which  had  occurred  since  the  commmence- 
ment  of  his  public  ministry,  arrived  in  Jerusalem,  and  imme- 
diately went  to  the  temple. 

The  temple  at  Jerusalem  was  divided  into  several  courts 
and  enclosures.  First  and  nearest  to  “ the  Holy  Place”  itself, 
was  “ the  court  of  the  priests,”  in  which  the  sacrifices  were 
offered  ; then  the  court  appropriated  to  the  w'omen  { then  that 
in  which  the  Israelites  alone  worshipped  ; and  then,  “ the 
court  of  the  Gentiles,”  or  outward  court,  in  which  “the 
proselytes  of  the  gate”  performed  their  devotions,  and  which 
occupied  the  whole  space  from  the  buildings  of  the  temple  to 
the  wall  which  divided  them  from  the  common  ground  of  the 
city.  The  whole  of  these  courts  went  by  the  name  of  the 
temple,  although  this  outward  enclosure  was  open  to  the  air, 
and  was  free  for  the  admission  of  people  of  every  country 
and  faith.  It  was  here  that,  by  the  sufferance  of  the  priests, 
and  probably  to  answer  their  mercenary  views,  the  Gentiles 
were  permitted  to  bring  cattle  for  sale  for  the  sacrifices,  and 
doves  for  the  offerings  of  the  poorer  class  of  lying-in  women, 
and  money,  that  the  foreign  coin,  which  Jews  from  distant 
parts  of  the  world  brought  with  them,  might  be  changed  into 
the  current  coin  of  Judcea,  the  half-shekel  which  every  Jew 
paid  for  the  service  of  the  tabernacle.*  Our  Lord  having 
then  proceeded  to  the  temple,  and  finding  there  “ those  that 


9 


* Exodus  XXX.  13. 


98. 


LECTURE  I. 


sold  oxen,  and  sheep,  and  doves,  and  the  changers  of  money 
sitting ; when  he  had  made  a scourge  of  small  cords,”  in  all 
probability  from  the  ropes  which  were  used  to  fasten  the  cattle, 
“ he  drove  them  all  out  of  the  temple,  and  the  sheep,  and  the 
oxen,  and  poured  out  the  changers’  money,  and  overthrew 
the  tables  ; and  said  unto  them  that  sold  doves,  take  these 
things  hence,  make  not  my  Father’s  house  a house  of  mer 
chandise.  And  his  disciples  remembered  that  it  was  written 
The  zeal  of  thine  house  hath  eaten  me  up.”* 

It  is  remarkable  that  almost  the  first  action  of  our  Lord, 
after  the  commencement  of  his  ministry,  and  the  last  before 
its  close,  should  have  been  precisely  the  same ; viz.,  the 
cleansing  the  temple  of  God.  Twice  did  he  perform  this 
miracle ; for  it  is  difficult  to  conceive  it  less  than  miraculous, 
that  one  unarmed  and  unsupported  individual  should  enter  the 
court  of  the  temple,  and  drive  before  him  the  numerous  pro- 
faners  of  its  sanctity,  and  unaided,  fulfil  that  striking  prophecy 
of  Malachi,  “ The  Lord  whom  ye  seek  shall  suddenly  come 
to  his  temple,  even  the  Messenger  of  the  Covenant.  But  who 
may  abide  the  day  of  his  coming?  and  who  shall  stand  when 
he  appeareth  ? for  he  is  like  a refiner’s  fire,  and  like  fijller’s 
soap.  And  he  shall  sit  as  a refiner  and  purifier  of  silver,  and 
he  shall  purify  the  sons  of  Levi,  and  purge  them  as  gold  and 
silver,  that  they  may  offer  to  the  Lord  an  offering  in  righteous- 
ness.”t  It  was  thus  that  our  Lord  began  to  “ purify  the  sons 
of  Levi,”  by  correcting  the  outward  abuses  of  the  temple, 
preparatory  to  his  far  more  searching  and  sifting  purification 
of  its  inward  deformities  and  sins ; bequeathing  a lesson  to 
the  visible  church  of  God  in  after  ages,  that  as  in  the  most 
sacred  of  all  human  edifices,  so  in  the  most  holy  of  all  human 
institutions,  abuses  may  in  time  intrude  themselves,  and  that 
it  is  the  part  both  of  prudence  and  of  holiness,  not  to  deny 
their  existence  where  they  indeed  exist,  but,  after  the  example 
of  our  Lord  himself,  to  be  the  first  to  discover  and  remove 
them.  So  differently  do  men,  in  general,  reason  upon  this 


* Psalm  Ixix.  9. 


t Malachi  iii.  1—3, 


LECTURE  I. 


99 


head,  that  even  to  hint  at  an  imperfection,  or  an  abuse,  in  any 
human  institution,  is  considered  too  often,  as  an  act,  at  least, 
of  wavering  friendship,  if  not  of  treason  and  hostility.  The 
consequence  of  this  is,  that  instead  of  striving  to  remove  im- 
perfections as  they  arise,  we  are  led  rather  to  endeavour  to 
conceal  them  even  from  ourselves ; to  abstain,  through  some 
undefined  dread  of  calling  down  a curse  instead  of  a blessing, 
from  all  attempts  to  remedy  even  those  defects  of  which  we 
ourselves  are  conscious ; to  hesitate  in  removing,  as  it  were, 
even  the  ivy  which  is  difiguring  the  column,  lest  we  pull  down 
the  column  itself.  But,  brethren,  there  is  both  cowardice  and 
faithlessness  in  this  false  alarm.  The  temple  of  God  at  Jeru- 
salem could  only  remain  the  temple  of  God,  by  being  from 
time  to  time  refined,  and  purified,  and  made  meet,  and  kept 
meet,  for  its  master’s  presence.  Twice,  as  we  have  before 
observed,  did  our  Lord  in  his  own  person  cleanse  the  temple ; 
the  first  time  he  contented  himself  with  telling  the  buyers  and 
sellers  that  they  were  making  God’s  house  a “ house  of  mer- 
chandise;”* the  second  time  he  told  them,  with  increasing 
severity,  and  a stronger  omen  of  approaching  judgment,  that 
they  had  made  the  house  of  God  a “ den  of  thieves  ;”t  but  the 
third  time  he  came  to  that  temple,  it  was  in  that  awful  coming 
when  ‘^the  abomination  of  desolation”  was  seen  standing  in 
the  place  “where  it  ought  not,”:];  when  the  Roman  eagle  fleshed 
its  beak  in  the  bodies  of  the  priests,  and  flapped  its  wings  over 
the  smouldering  ruins  of  the  temple.  -/ 

O,  that  men  were  wise,  that  they  would  consider  these 
things  ! Truly  scriptural,  and  truly  apostolical,  as  is  the 
admirable  Church  Establishment  of  this  country ; its  dearest 
friends  cannot  feel  assured  that  no  evils,  no  deformities,  have, 
in  the  lapse  of  centuries,  crept  in ; that  no  imperfections  are 
to  be  found  even  in  the  outer  courts  of  the  sanctuary ! While 
every  true  and  conscientious  Churchman  must  allow  that  the 
fabric  of  our  Establishment,  apostolical  in  its  foundation,  and 
scriptural  in  all  its  parts,  stands  forth  pre-eminently  in  the 


♦ John  ii.  16.  t Matthew  xxi.  13  ; and  Mark  xi.  17.  t Mark  xiii.  14 


100 


LECTURE  I. 


circuit  of  God’s  visible  temple,  as  “ the  Holy  Place”  of  the 
whole  earth  ; and  while  every  enlightened  Christian  will  agree 
that  its  liturgy,  and  its  articles,  and  its  homilies  remain,  like 
the  “ Holy  of  holies,”  preserved  from  contamination,  by  the 
Spirit  of  our  God  so  visibly  and  all-pervadingly  inhabiting 
them,  there  are  those  who  wish  well  to  our  Zion,  and  yet  be- 
lieve that  there  is  that  on  the  exterior  of  the  edifice,  by  the 
removal  of  which,  the  whole  building  would  be  incalculably 
improved,  and  beautified  and  strengthened.  And  shall  we 
refuse,  because,  thanks  be  to  God,  abuses  have  not  found  their 
way  into  the  innermost  recesses,  and  polluted  the  dearest 
shrines  of  our  temple,  shall  we  refuse  to  listen  to  those  who 
are  anxious  to  remove  what  they  consider  its  outward  de- 
formities? or,  fearful  alternative!  shall  we  wait  until,  not  our 
friends,  but  our  enemies,  shall  do  for  us  what  we  might  far 
more  wisely  and  far  more  effectually,  by  God’s  help,  have 
done  for  ourselves  ? Shall  we  wait  until,  under  pretence  of 
cleansing  the  outward  courts  of  the  temple,  our  assailants  not 
only  rend  asunder  the  veil,  and  force  their  way  into  the  sanc- 
tuary, and  profane  the  Holy  of  holies,  but  ultimately  destroy 
that  which  the  Almighty  has  for  so  many  centuries  conse- 
crated by  his  own  immediate  presence,  and  declared,  by  the 
blessings  which  have  flowed  from  it  to  all  the  Protestant 
nations  of  the  world,  to  be  indeed,  “ the  house  of  God,  and 
the  gate  of  heaven  ?”* 

In  our  Lord’s  reformation  of  the  temple,  brethren,  there 
were  two  remarkable  features,  without  the  combination  of 
which,  no  reformation  can  be  either  profitable  or  desirable.  I 
allude  to  his  zeal  and  to  his  discretion,  one  as  obviously  and 
as  strikingly  exemplified  as  the  other.  So  great  was  his  zeal, 
that  even  his  disciples,  when  they  beheld  him  alone  encoun- 
tering the  enraged  multitude  of  heathen  traffickers,  and  driving 
them  forth  out  of  the  temple,  appear  to  have  been  alarmed 
either  for  his  safety  or  his  sanity,  until  they  recollected  that 
the  Psalmist  had  foretold  the  wonderful  fervour  of  the  Re- 


* Genesis  xxviii.  17. 


LECTURE  I. 


101 


deemer’s  zeal ; or,  as  it  is  expressed,  until  ‘‘  they  remembered 
that  it  was  written.  The  zeal  of  thine  house  hath  eaten  me  up.”* 
But  if  the  disciples  did  not  fail  to  observe  the  zeal  of  our 
Lord,  we  must  not  fail  to  remark  his  discretion.  For  while, 
as  we  are  told,  he  drove  out  the  oxen,  which  could  easily  be 
followed  and  regained,  and  poured  out  the  money,  which  could 
as  easily  be  gathered  up  again ; you  ^vill  observe,  that  he  did 
not  in  a similar  manner  set  at  liberty  the  doves,  for  these, 
once  upon  the  wing,  would  probably  never  again  have  been 
secured  by  their  rightful  owners ; instead,  therefore,  of  open- 
ing the  cages,  and  putting  the  doves  to  flight,  our  Lord  gently, 
though  authoritatively,  spoke  to  “ those  that  sold  doves,  say- 
ing, Take  these  things  hence.”f 

This,  brethren,  is  the  spirit,  the  only  spirit,  in  which  any 
really  serviceable  reformation  of  our  temple  can  be  conducted. 
There  must  be  a steady,  ardent,  uncompromising  “ zeal  for 
God,”:j:  which  will  admit  of  no  trifling,  no  compromise,  with 
regard  to  the  real  corruptions  of  Gad’s  house,  if  any  such 
there  be ; but  at  the  same  time,  this  zeal  must  be  attended  by 
a holy  prudence,  a moral  courage,  which  will  sacrifice  nothing 
to  the  restless  desire  of  change,  or  the  weakness  of  timid 
friends,  or  the  clamour  of  time-serving  adversaries ; but  hav- 
ing removed  those  things  which  are  really  objectionable,  and 
repaired  what  time§  or  inadvertency  may  have  injured,  will 
take  its  stand  upon  the  great  and  substantial  excellencies  of 
our  spiritual  edifice,  and  resist,  even  unto  the  death,  all  de- 
structive interference  with  them. 

* John  ii.  17.  t John  ii.  16.  t Romans  x.  2. 

§ We  are  expressly  told  in  the  Preface  to  the  Book  of  Common  Prayer, 
which  was  authorized  by  the  House  of  Convocation  in  1661,  that  “the 
particular  forms  of  Divine  Worship,  and  the  rites  and  ceremonies  ap- 
pointed to  be  used  therein,  being  things  in  their  own  nature  indifferent 
and  alterable,  and  so  acknowledged  ; it  is  but  reasonable,  that  upon 
weighty  and  important  considerations,  according  to  the  various  exigency 
of  times  and  occasions^  such  changes  and  alterations  should  be  made 
therein,  as  to  those  that  are  in  place  of  authority  should  from  time  to 
time  seem  either  necessary  or  expedient.” 

9* 


102 


L E C T U I. 


“ Then  answered  the  Jews,  and  said  unto  him,  What  signs 
showest  thou  unto  us,  seeing  thou  doest  these  things  ?”* 

When  the  Jews  beheld  our  Lord  thus  boldly  undertaking 
as  a private  individual  the  great  work  of  reformation,  it  was 
not  only  natural,  but  praiseworthy,  that  they  should  inquire 
into  the  nature  of  his  authority,  and  the  extent  of  his  com- 
mission. But  when  they  who  had  heard  him  “ speak  as  never 
man  spake,”']'  saw  him  thus  act  as  never  man  acted,  with  a 
power  and  success  perfectly  superhuman,  it  was  the  height 
of  incredulity  and  folly  to  demand  a sign.  For  what  sign 
more  conclusive  than  the  prophecy  of  Malachi,  to  which  I 
have  before  referred,  “ Who  shall  stand  when  he  appeareth?”:]^ 
and  the  “ scourge  of  small  cords,”  by  which  most  inadequate 
instrument  so  remarkable  a fulfilment  of  the  prophecy  had 
been  produced? 

Our  Lord,  therefore,  instead  of  a sign,  to  satisfy  their 
scepticism,  gives  them  a prediction,  more  perplexing  than  even 
the  incident  which  they  had  just  witnessed.  “ Jesus  answered 
and  said  unto  them.  Destroy  this  temple,  and  in  three  days  I 
will  raise  it  up  again.  Then  said  the  Jews,  Forty  and  six 
years  was  this  temple  in  building,  and  wilt  thou  raise  it  up 
in  three  days  ? But  he  spake  of  the  temple  of  his  body.  When, 
therefore,  he  was  risen  from  the  dead,  the  disciples  remem- 
bered that  he  had  said  this  unto  them  ; and  they  believed  the 
scripture,  and  the  word  which  Jesus  had  said.”§ 

How  “ slow  of  heart”!!  were  even  the  disciples  of  our  Lord, 
in  comprehending  the  gracious  words  which  fell  from  his  lips, 
if,  as  it  appears,  they  never  understood  this  simple  declaration 
of  the  Saviour,  until  they  were  taught  it  amid  the  glories  of 
his  resurrection  from  the  dead.  Take  courage  then,  my  bre- 
thren, if  there  be  many  dark  passages  to  you  at  the  present 
moment  in  the  revealed  word  of  our  God.  If  you  are  among 
the  true  followers  of  our  Lord,  you  will  not  make  them  a 
cause  of  anxiety  or  distrust.  While  the  Jews,  loud  in  their 


* John  ii,  18. 

§ John  ii.  19 — 22. 


t John  vii.  46. 

II  Luke  xxiv.  25. 


X Mulachi  iii.  27. 


LECTURE  I. 


103 


cavillings,  misinterpreted  and  condemned  our  Lord’s  assertion, 
the  disciples  in  silence  pondered  it  in  their  hearts;  and  what 
was  the  consequence  ? that  in  after  days,  when  their  views 
of  divine  truth  became  clearer,  they  remembered  the  words 
which  Jesus  had  spoken,  and  believed.  There  are  few  ad- 
vanced Christians  who  will  not  tell  you,  that  those  passages 
in  holy  writ  which  in  the  days  of  their  uninstructed  blindness, 
or  at  the  commencement  of  their  spiritual  course,  were  their 
greatest  stumbling-blocks,  have  now  become,  since  their  eyes 
have  been  opened,  among  their  most  precious  and  soul-en- 
couraging views  of  divine  truths ; and  with  him  of  old  who 
feasted  upon  the  honey  which  the  bees  had  made,  even  in  the 
carcass  of  the  lion  which  would  have  destroyed  him,  so  can 
they  say,  “ Out  of  the  strong  came  forth  sweetness  for 
what  were  once  the  most  perilous  portions  of  God’s  word,  are 
now  “ sweeter  than  honey  or  the  honey-comb.”f 

The  chapter  concludes  by  informing  us,  that  during  this 
Passover  at  Jerusalem  “ many  believed  on  his  name,  when 
they  saw  the  miracles  that  he  did.”:]:  When  men  are  drawn 
more  by  Christ’s  wonders  than  by  his  words,  their  coversion 
is  seldom  real,  seldom  permanent.  We  should  feel  more 
pleasure  in  one  follower  who  is  drawn  to  Christ  by  a sense 
of  his  own  misery,  and  helplessness,  and  sin,  than  in  fifty 
who  are  allured  by  the  sight  of  miracles,  and  wonders,  and 
signs.  Accordingly  we  are  told,  that  Jesus  ‘‘  did  not  commit 
himself  to  them,  because,”  as  the  apostle  emphatically  re- 
marks, “ He  knew  all  men,  and  needed  not  that  any  should 
testify  of  man,  for  he  knew  what  was  in  man.”§ 

We  would  urge  you,  brethren,  as  to  the  practical  result 
of  these  concluding  verses,  to  consider  what  should  be  the 
effect  upon  your  own  minds  of  this  great  gospel  truth,  “ Jesus 
knoweth  all  men Jesus,  therefore,  knoweth  you.  As  the 
Psalmist  says,  “ The  righteous  God  trieth  the  very  heart  and 
reins.”l|  If  he,  as  he  most  surely  does,  know  what  is  in 


* Judges  xiv.  14. 
§ John  ii.  24,  25. 


t Psalm  xix.  10. 
U Psalm  vii.  9. 


t John  ii.  23. 


104 


LECTURE  I. 


your  heart,  what  does  he  discover  there  ? Hear  from  his 
own  lips,  from  the  mouth  of  him  who  “ knew  what  was  in 
man,”  what  he  really  sees  in  that  sink  of  corruption.  “ Out 
of  the  heart,”  says  the  blessed  Jesus,  in  the  15th  chapter  of 
St.  Matthew’s  Gospel,  “ proceed  evil  thoughts,  murders,  adul- 
teries, fornications,  thefts,  false  witness,  blasphemies  ; these 
are  the  things  which  defile  the  man.”  And,  brethren,  these 
are  the  things,  not  indeed  in  the  full  growth  of  their  frightful 
maturity,  but  in  the  malignant  and  hateful  embryo,  which  our 
Lord  beholds  in  every  natural  heart  that  he  inspects.  He 
sees  the  full-grown  murder  in  the  angry  thought,  the  matured 
adultery  and  fornication  in  the  infant  lust,  the  ripened  blas- 
phemy in  the  first  buddings  of  doubt.  If,  then,  this  righteous 
Saviour  was  so  filled  with  holy  indignation  at  the  pollutions 
of  God’s  temple,  that  he  could  not  refrain  himself  until  he 
had  driven  forth  every  offender,  of  how  much  sorer  punish- 
ment”* shall  not  he  be  the  minister  of  to  those  who  cherish 
such  corruptions  in  the  living  temple  of  their  God  ! For 
“ know  ye  not  that  ye  are  the  temple  of  God,  and  that  the 
Spirit  of  God  dwelleth  in  you  ? If  any  man  defile  the  temple 
of  God,  him  shall  God  destroy;  for  the  temple  of  God  is 
loly,  which  temple  ye  are.”f  Rest,  then,  on  no  outward 
reformation,  no  partial  cleansing  of  the  affections  and  heart, 
but  seek  his  presence  who  is  “ as  a refiner’s  fire,  and  as 
fuller’s  soap.”:j;  Admit  him  fully  and  freely  into  your  hearts, 
at  the  door  of  which  he  is  so  continually  knocking,  and  he 
will  do  for  the  spiritual  temple  of  your  body  what  he  did  for 
the  Lord’s  house  at  Jerusalem  ; he  will  cleanse,  and  purify, 
and  sanctify,  until  every  unholy  lust,  and  debasing  passion, 
and  unworthy  temper,  shall  be  driven  forth  before  him,  and 
your  “ whole  body,  and  soul,  and  spirit,  shall  be  preserved 
blameless  unto  the  coming  of  our  Lord  Jesus  Christ.  Faithful 
is  he  that  hath  called  us,  who  also  will  do  it.”§ 


* Heb.  X.  29.  1 1 Cor.  iii.  16,  17.  X Malaclii  iii.  2.  § 1 Thess.  v.  23 


LECTURE  II. 


105 


LECTURE  II. 

St.  John  iii.  1,  2. 

“ There  was  a man  of  the  Pharisees  named  Nicodemus,  a ruler  of  the 
Jews  ; the  same  came  to  Jesus  by  night.” 

We  have  now  been  enabled  to  trace,  by  the  light  of  God’s 
word,  the  important  incidents  in  the  life  of  our  divine  Saviour, 
during  more  than  thirty  years  of  his  earthly  pilgrimage;  and 
yet,  strange  as  it  may  appear,  we  have  not  hitherto  arrived  at 
a single  instance  of  his  familiar  conversation.  One  or  two 
sentences  which  have  fallen  from  his  lips  have,  indeed,  been 
preserved,  precious  gems  in  the  treasury  of  Scripture,  but  we 
have  yet  had  no  continued  discourse,  no  specimen  of  the 
manner  in  which  our  Lord  delineated  the  great  and  wonderful 
scheme  which  he  came  to  announce  and  to  fulfil.  We  are 
this  morning,  however,  to  be  admitted  to  this  high  privilege ; 
we  are  to  hear  the  great  and  leading  truths  of  our  holy  reli- 
gion developed  by  our  divine  Master  himself;  we  are  to  follow 
him  into  his  retirement,  to  listen  to  his  most  secret  converse , 
and  thus  to  ascertain  from  the  gracious  words  which  dropt 
from  his  lips,  all  that  is  most  important  for  man  to  know  on 
this  side  heaven.  “ Take  heed,  therefore,  how  ye  hear,”* 
“ for  to  whom  much  is  given,  from  him  shall  much  be  re- 
quired.”! 

It  was,  then,  at  the  time  of  the  first  passover,  after  the 
commencement  of  our  Lord’s  ministry,  and  very  shortly  after 
the  remarkable  incident  which  we  reviewed  in  the  last  lecture, 
during  one  of  those  nights  which  succeeded  days  of  labour 
and  of  miracle,  and  in  which  our  Lord  withdrew  himself  from 
the  society  even  of  the  most  beloved  disciples,  to  enjoy  the 
fullest  communion  with  his  heavenly  Father,  that  the  follow- 
ing deeply  interesting  conference  took  place. 


♦ Luke  viii.  18. 


t Luke  xii.  48 


106 


LECTURE  II. 


“ A man  of  the  Phaffsees,  named  Nicodemus,  a ruler  of 
the  Jews,”  i,  e.  one  of  the  members  of  the  Sanhedrim,  or 
great  council  among  the  Jews,  came  to  our  Lord.  The  evan- 
gelist mentions  expressly  that  Nicodemus  came  by  night,  as 
a remarkable  feature  in  the  incident,  and  forming,  no  doubt, 
an  evidence  of  the  timidity  of  the  inquirer’s  character,  which 
we  see  very  fully  borne  out  by  his  subsequent  conduct.  But 
though  the  evangelist,  writing  by  the  Spirit  of  God,  has  seen 
fit  to  mention  this  proof  of  the  new  convert’s  cowardice,  for 
our  edification,  our  Lord  never  once  mentioned  it  to  Nicode- 
mus himself,  during  the  whole  of  their  interview;  so  kindly, 
so  mercifully  considerate  was  he  even  to  the  most  obvious 
infirmities  of  those  who  sought  him  in  sincerity. 

Would  that  Christians  would  attend  more  to  these  minute 
touches  of  character  to  be  found  in  the  life  of  the  Lord  Jesus, 
that  they  might  walk  the  more  closely  in  his  footsteps ! Were 
he  their  constant  model,  how  differently  would  they  act  to- 
wards those  who  are  anxious  in  sincerity  to  inquire  into  the 
things  belonging  to  their  peace,  but  over  whom  the  fear  of  the 
world  still  possesses  so  large  an  influence,  that,  like  Nicode- 
mus, they  can'not  yet  escape  altogether  from  its  thraldom.  In 
dealing  with  all  such,  let  the  compassionate  Saviour  be  your 
pattern : be  willing  to  guide,  and  instruct,  and  counsel,  even 
where  much  remains  of  that,  which  in  a more  advanced 
Christian  would  be  a scandal  to  the  name.  How  many  an  in- 
quirer into  divine  truth  has  been  driven  back  upon  the  world 
again,  because  he  was  expected  at  once  to  brave  its  ridicule 
and  its  scorn,  before  he  had  acquired  that  knowledge  and  that 
love,  that  depth  of  feeling  and  of  interest  in  religion,  which 
are  indispensable  to  enable  him  to  “ rejoice”  at  the  malice  of 
his  enemies,  and  to  “ be  exceeding  glad”*  when  they  revile 
him!  Had  our  Lord  closed  his  doors  against  Nicodemus, 
because  he,  who  was  ashamed  to  acknowledge  the  Messiah 
in  the  face  of  the  world,  crept  to  his  lowly  dwelling  under  the 
shadows  of  the  night,  how  great  would  have  been  the  injury 


* Matthew  v 12. 


LECTURE  II. 


107 


to  the  infant  Church,  how  unutterable  the  loss  to  the  soul  of 
this  timid  inquirer  ! 

As  soon  as  Nicodemus  was  admitted  into  our  Lord’s  pre- 
sence, he  thus  addressed  him,  “ Rabbi,”  giving  him  that  title 
of  respect  which,  as  the  word  of  God  informs  us,  the  Pharisees 
so  dearly  loved,  Rabbi,  we  know  that  thou  art  a teacher 
come  from  God ; for  no  man  can  do  these  miracles  that  thou 
doest,  except  God  be  with  him.”* 

“ We  know  that  thou  art  a teacher  come  from<jod  ; w^e,  the 
Pharisees  : what  a confession  ! These  very  men,  then,  who 
dared  in  after  days,  to  ascribe  the  miracles  of  our  Lord  to 
Beelzebub ; who  dared  to  make  a boast  of  their  unbelief,  and 
to  ask,  “ Have  any  of  the  rulers  believed  on  him  ?”f  possessed, 
at  this  very  time,  a positive  conviction  in  their  own  minds 
that  Jesus  of  Nazareth  was  the  Messiah  of  God ! Proving, 
most  unanswerably,  that  the  sin  against  the  Holy  Ghost,  with 
which  our  Redeemer  charged  them,  was  no  sin  of  ignorance, 
no  sin  into  which,  unpremeditatedly  and  unconsciously,  the 
hapless  victim  may  be  led ; but  the  bold  and  intentional  oppo- 
sition of  those  who  know  the  Saviour,  and  hate  his  preten- 
sions, and  defy  his  power,  and  blaspheme  his  Spirit. 

Our  Lord  thus  called  upon,  by  one  who  in  the  single  sen- 
tence upon  which  we  have  been  commenting,  may  be  said  to 
have  thrown  aside  the  weapons  of  rebellion  and  acknowledged 
his  allegiance  to  his  rightful  Sovereign,  enters  at  once  upon 
the  development  of  the  great  gospel-scheme  of  salvation. 

Believing  that  this  is  perhaps,  the  most  connected  view 
which  our  Lord  ever  gave  of  these  high  mysteries,  in  those 
discourses,  at  least,  which  the  Spirit  of  God  has  seen  good  to 
bequeath  to  us,  I shall  call  your  attention  to  its  arrangement, 
before  I offer  a few  brief  observations  upon  it,  only  premising? 
that  in  these  lectures,  while  we  may  slightly  mark  the  more 
important  portions  of  our  Lord’s  discourses,  it  does  not  at  all 
enter  into  our  intention  to  expatiate  upon  every  verse. 

1st.  In  this  conversation,  our  Lord  distinctly  lays  down  the 


^ John  iii.  2, 


t John  vii.  48. 


108 


LECTURE  II 


doctrine  of  the  necessity  of  an  entire  renovation  of  our  fallen 
nature,  in  the  case  of  every  individual  who  shall  enter  the 
kingdom  of  God. 

2dly.  He  preaches  the  gospel  in  the  fullest  and  freest  man- 
ner in  which  the  gospel  ever  yet  was  preached  to  a fallen 
world  ; proving  that  a simple  dependence  upon  himself,  the 
everlasting  Saviour,  is  the  sinner’s  only  hope;  and,  at  the 
same  time,  that  it  is  a full  and  sufficient  hope  for  every  indi- 
vidual sinner  who  does  not  wilfully  reject  it,  to  the  end  of 
time. 

And  he  then  concludes  by  setting  the  matter  home  to  the 
heart  of  Nicodemus,  by  a representation  of  the  inevitable 
effects  of  unbelief,  its  cause,  and  its  punishment. 

1.  The  clear  and  convincing  statements  of  the  necessity  of 
an  entire  renewal  of  our  nature,  in  all  and  each  who  hope  to 
participate  in  eternal  blessedness. 

With  this  our  Lord  commences,  as  the  most  simple,  and  as 
it  were  foundation-truth,  of  the  whole  edifice,  “ Verily,  verily, 
I say  unto  thee,  except  a man  be  born  again,  he  cannot  see 
the  kingdom  of  God.”* 

Plain  and  unquestionable  as  is  this  declaration,  there  are 
few,  very  few,  which  our  Lord  ever  announced,  that  have 
given  rise  to  so  much  opposition,  and  to  such  angry  and  bitter 
controversy ; because  there  is  no  truth  so  mortifying,  so 
humbling,  to  our  fallen  nature,  and  so  improbable  and  unintel- 
ligible, till  taught  us  by  the  Spirit  of  God.  To  tell  the  man 
who  is  boasting  of  his  honour,  and  his  rectitude,  and  his  con- 
scientiousness, and  his  benevolence,  that  there  is  still  much, 
which  God  requires,  to  which  he  has  not  attained,  would  be 
in  itself  sufficiently  displeasing  to  the  natural  heart ; but  to 
tell  that  man,  as  the  Christian  minister  is  bound  to  tell  him, 
that  with  all  the  high  and  chivalrous  notions  of  what  he  es 
teems  the  best  and  brightest  virtues,  that  he  must  actually  be 
“ born  again that  he  must  undergo  a great  and  visible 
change,  that  the  virtues  which  he  now  delights  in,  and  upon 


John  iii.  3. 


LECTURE  II. 


109 


which  he  is  contented  to  rest  for  his  acceptance  with  God,  are,  ■“ 
as  they  at  present  grow,  in  no  degree  better  than  weeds  in  the 
spiritual  garden  ; that  before  they  can  please  God,  they  must 
all  be  replanted  in  a different  soil  from  that  in  which  they 
have  been  so  long  flourishing ; that  the  very  heart  and  mo- 
tives from  which  they  spring  must  be  altered ; and  that  all 
which  he  has  done,  or  is  doing,  from  the  love  of  self,  or  the 
love  of  man,  must — not  be  left  undone — but,  before  they 
can  even  be  tolerated  in  the  sight  of  the  Most  High,*  must 
flow  from  the  love  of  God  ; this  is  indeed,  at  first,  most  unin- 
telligible, and,  when  clearly  understood,  most  offensive. 

Nor  have  we  yet  reached  the  end  of  our  difficulties,  or  the 
conclusion  of  the  offence  which  this  subject,  when  propounded 
as  our  Lord  propounded  it,  almost  invariably  brings  with  it. 
We  have  to  tell  the  man  of  the  world,  the  virtuous,  high- 
minded,  benevolent,  man  of  the  world,  that  he  needs  this  re- 
newal of  God’s  Spirit,  as  certainly  as  the  most  abject  and 
degraded  of  his  fellow-beings ; that  it  was  not  more  essential 
to  the  thief  on  the  cross,  to  be  thus  renewed  in  the  spirit  of 
his  mind,  than  to  the  most  amiable  and  conscientious  indivi- 
dual to  whom  we  address  ourselves.  And  even  more ; that 
this  renewal  is,  from  first  to  last,  the  work  of  the  Most  High, 
in  which  he  who  is  the  subject  of  it,  has  no  merit,  no  claim, 
but  is  simply  a recipient  at  the  hand  of  infinite  Power,  and 
infinite  Wisdom,  and  infinite  Love. 

There  are  few  truths  from  which  a preacher  shrinks  more 
sensitivety  than  from  this.  He  must,  if  he  be  understood,  give 
pain  to  many,  he  may  give  offence  even  to  more ; and  yet,  if 
he  desire  to  benefit  their  immortal  souls,  and  to  be  as  uninflu- 
enced by  every  other  feeling  as  his  divine  Master  was,  this 
truth  must  be  told,  this  axiom  of  the  religion  of  Jesus  Christ 
must  be  plainly,  and  strongly,  and  unequivocally  laid  down. 

It  is  because  this  and  similarly  painful  truths  are  withheld, 
that  our  people  “ are  destroyed  for  lack  of  knowledge,”f  and 
that  on  the  great  day  we  shall  be  ashamed  to  meet  with  those 

* See  Art.  XIIL  of  the  Church  of  Englaucl.  f Jlosca  iv.  G 

10 


no 


LECTURE  I, 


who,  if  we  had  been  more  faithful  to  our  trust,  and  more 
regardless  of  human  opinion,  might  have  been  “ our  joy  and 
crown  of  rejoicing.”*  God  forbid,  then,  that  however  painful 
to  our  own  feelings,  however  contrary  to  your  prejudices,  or 
opposed  to  your  practices,  we  should  ever  suppress,  or  modify, 
or  pass  slightly  over,  one  of  these  great  truths,  so  unutterably 
essential  to  your  well-doing  in  eternity. 

We  repeat  then,  brethren,  and  may  God  write  it  as  with  a 
sunbeam  on  every  heart  here  present,  that  there  is  no  true 
Christianity  without  this  new  birth  of  the  soul,  this  renewal 
of  the  heart,  and  affections,  and  motives,  by  the  Spirit  of  God  ; 
for,  as  our  Lord  says,  “ That  which  is  born  of  the  flesh  is 
flesh,  and  that  which  is  born  of  the  Spirit  is  spirit,”f  or  spiritu- 
al, and  without  this  spiritual  apprehension  and  spiritual  feel- 
ing, you  “ cannot  see  the  kingdom  of  God.”:}: 

Having  in  a late  discourse  spoken  so  very  fully  upon  this 
high  subject,  and  shown  the  perfect  accordance  both  of  our 
Baptismal  Service,  and  the  other  accredited  formularies  of  our 
Church,  with  this  doctrine  of  an  entire  renewal  of  our  fallen 
nature  before  we  can  see  God,  I shall  not  dwell  upon  it  at  the 
length  which  would  otherwise  have  been  requisite.  But  there 
is  one  portion  of  the  conversation  upon  this  point,  to  which  it 
appears  important  to  refer.  Our  Lord  had  said,  “ Except  a 
man  be  born  again,  he  cannot  see  the  kingdom  of  God;”  and 
upon  Nicodemus  expressing  his  astonishment,  and  referring 
that  to  carnal  things  which  Christ  intended  only  to  apply  to 
spiritual  things,  he  again  repeats  his  assertion  yet  more  plain- 
ly, ‘‘  Except  a man  be  born  of  water  and  of  the  Spirit,  he  can- 
not enter  into  the  kingdom  of  God.”§  Nicodemus,  still  dark 
and  still  wondering,  again  urges  his  inquiry,  “How  can  these 
things  be  ?”||  and  our  Lord  replies,  “ Art  thou  a master  ol 
Israel,  and  knowest  not  these  things  ?”1[ 

I confess  that  this  inquiry  of  our  Lord  appears  to  me  to  con  ' 
tain  a key  to  the  whole  mystery  of  this  mysterious  communi- 


* Thcss.  ii.  19. 
§ John  iii.  5. 


t John  iii.  6. 
II  John  iii.  9. 


t John  iii.  3. 

IT  John  iii.  10. 


LECTUKE  II. 


Ill 


cation.  If  Jesus  had  now  been  proclaiming  a truth  which  the 
Spirit  of  God  had  never  breathed  before,  why  this  astonish- 
ment that  a master  of  Israel  did  not  comprehend  it  ? But  if, 
as  it  appears,  our  Lord  was  only  referring  to  a truth  which, 
however  overlooked,  or  misunderstood,  was  still  an  undenia- 
ble truth  of  God,  common  to  the  Old  dispensation  as  well  as 
to  the  New,  then,  indeed,  he  might  be  surprised  that  a teacher 
of  the  law  and  of  the  prophets  should  be  so  slow  of  heart”* 
to  learn  it. 

Let  us  then,  for  a moment,  turn  to  the  writings  of  the  Old 
Testament,  and  see  whether  we  cannot  discover  the  reason 
that  our  Lord  expected  a Jewish  Pharisee  to  understand  the 
fundamental  truth  of  the  gospel.  We  shall  there  find  the 
prophets,  many  centuries  before,  speaking  just  as  clearly  of 
the  necessity  of  such  a moral  renovation  or  change,  as  our 
Lord  now  spake  of,  in  the  chapter  before  us.  We  shall  find 
Moses  speaking  of  the  circumcision  of  the  heart,  without 
which  the  circumcision  of  the  flesh  was  of  no  avail ; we  shall 
find  Isaiah  speaking  of  cities  and  nations  being  born  again 
and  we  shall  find  Ezekiel  speaking  of  the  Spirit  breathing 
upon  the  dry  bones  of  the  house  of  Israel,  and  making  them 
live  unto  the  Lord  4 and  still  more  plainly  in  the  well-known 
passage,  referring  to  that  identical  moral  change  which  Jesus 
preached  to  Nicodemus ; “ A new  heart  also  will  I give  you, 
and  a new  spirit  will  I put  within  you,  and  I will  take  away 
the  stony  heart  out  of  your  flesh,  aud  I will  give  you  an  heart 
of  flesh,  and  I will  put  my  Spirit  within  you,  and  cause  you 
to  walk  in  my  statutes,  and  ye  shall  keep  my  judgments,  and 
do  them.”§  In  these  passages  there  is  so  unquestionable  a 
reference  to  a spiritual  change  to  be  effected  in  the  heart  by 
the  power  of  God,  that  our  Lord  might  well  express  his  aston- 
ishment at  the  fact,  that  one  who  had  himself  learnt  and  him- 
self taught,  these  Scriptures,  should  appear  so  lamentably 
ignorant  of  the  spirituality  of  the  truths  which  they  contained. 

* Luke  xxiv.  25.  t Isaiah  xlix.  21.  f Ezekiel  xxxvii.  9,  10. 

^ Ezekiel  xxxvi.  26,  27. 


112 


LECTURE  II. 


If  any  thing,  then,  were  wanting  to  introduce  you  to  weigh 
and  to  consider  this  great  doctrine  with  the  attention  it  de- 
serves, surely  you  will  find  it  in  the  fact,  that  it  is  a doctrine 
not  drawn  from  a single  text,  or,  as  you  may  denominate  it, 
a single  hyperbolical  expression  in  the  gospel,  but  pervading 
every  portion  of  God’s  word  ; peculiar  to  no  particular  dispen- 
sation ; prominent  alike  in  the  Old  and  in  the  New ; emana- 
ting from  the  very  nature  of  God,  and  from  the  fallen  state 
of  ruined  man  ; and  approving  itself,  when  rightly  understood, 
as  completely  to  the  conscience,  as  it  clearly  does  to  the  rea- 
son, of  every  candid  and  reflecting  reader  of  God’s  holy  word. 

2dly.  No  sooner  had  our  Lord  removed  those  doubts  and 
misapprehensions  which  arose  in  the  mind  of  Nicodemus  im- 
mediately upon  the  subject  of  the  spiritual  change  being  pro- 
posed to  him,  than  we  find  the  heavenly  Teacher  advancing 
from  these  “ earthly  things,”*  as  he  denominates  them,  to  the 
more  heavenly  things,”  or  higher  and  more  peculiar  doc- 
trines of  the  gospel. 

“ As  Moses  lifted  up  the  serpent  in  the  wilderness,  even  so 
must^the  son  of  man  be  lifted  up;  that  whosoever  believeth 
in  him  should  not  perish,  but  have  eternal  life.  For  God  so 
loved  the  world,  that  he  gave  his  only  begotten  Son,  that  who- 
soever believeth  in  him  should  not  perish  but  have  everlasting 
life.”t 

Here,  in  these  few  verses,  you  may  behold  the  entire  gos- 
pel of  Jesus  Christ ; and,  brethren,  mark  well  the  claims 
which  it  possesses  to  your  attention  and  respect.  The  gospel 
of  Jesus,  preached  by  Jesus,  and  in  the  very  first  discourse 
which  he  ever  delivered ! How  is  it  possible  to  hear  it  with 
sufficient  reverence,  to  receive  it  with  sufficient  gratitude,  and 
to  act  upon  it  with  sufficient  promptitude,  of  determination  and 
singleness  of  heart?  We  can  conceive  that  many  a well- 
meaning  but  incredulous  attendant  upon  human  teaching, 
might  think  within  himself,  when  he  leaves  the  temple  of  God, 
time  after  lime.  Men  say  that  what  they  tell  me  is  the  gospel. 


* John  iii.  12. 


t John  iii.  14 — 16. 


LECTUEE  II. 


113 


and  if  it  be  the  gospel,  then,  most  assuredly,  I know  but  little 
of  it;  but  there  are  so  many  human  systems,  so  much  of 
human  misrepresentation  upon  all  these  subjects,  that  I know 
not  where  to  look  for  something  plain,  and  simple,  and  intel- 
ligible, and  strictly  and  literally  true.  If  I could  hear,  though 
it  were  but  one  sermon  from  Christ  himself,  that  I might  know 
how  he  would  address  the  perishing  sinner,  how  he  would 
proclaim  the  saving  truths  of  his  own  gospel,  then,  like 
Thomas,  I should  really  see  and  believe. 

Brethren,  at  this  day,  this  very  hour,  this  desire  is  fulfilled  ; 
you  have  heard  the  gospel  from  the  lips  of  Christ  himself,  un- 
adulterated by  human  comments  or  human  prejudices ; you 
have  heard  enough  for  time,  enough  for  eternity,  in  the  gra- 
cious words  of  your  Redeemer,  which  have  now  been  repeat- 
ed to  you.  Had  you  never  heard  one  declaration  of  your 
Lord  before,  were  you  never  to  hear  another,  in  treasuring 
up  in  your  hearts  the  words,  “ whosoever  believeth  in  him 
shall  not  perish,  but  have  everlasting  life,”  you  possess  the 
gospel ; you  have  that  which,  if  at  once  received  as  freely  as 
it  is  freely  offered,  it  is  all  you  want,  and  all  you  ever  can 
require.  It  speaks  its  blessed  invitation  to  all  ranks,  all  ages, 
all  hearts,  to  the  grossest  and  most  hardened  sinner  upon 
earth,  as  freely  as  to  the  most  moral,  amiable,  and  unex- 
ceptionable character  in  this  house  of  prayer;  there  is  no 
single  limitation,  no  one  exception  throughout  a world  of 
hearers  and  a world  of  sinners.  If  you  believe  in  this  match- 
less instance  of  the  divine  love,  if  you  are  willing  at  once 
without  waiting  till  you  are  more  worthy,  which  is  Satan’s 
great  snare  in  keeping  men  from  Christ,  but  if  you  are  willing 
at  once,  by  God’s  grace,  to  believe  that  this  is  true,  that  there 
is  sufficient  and  more  than  sufficient  in  Christ  Jesus,  to  recon- 
cile you  to  God ; and  if  you  will  but  cast  your  soul  upon  this 
all-sufficient  Saviour  for  pardon  and  for  life,  “ all  things  are 
yours  Satan  is  vanquished,  sin  is  pardoned,  heaven  is 
won. 


10* 


* 1 Corinthians  iii.  21. 


ill 


LECTURE  II. 


Brethren,  it  is  a fearful  thing  to  hear  the  gospel  of  a Sa- 
viour’s love,  to  incur  the  responsibility  of  such  truths,  such 
invitations  as  these  now  sounding  in  your  ears ; for  the  Spirit 
of  God  has  declared  that  they  must  be  “ a savour  of  life  unto 
life,  or  a savour  of  death  unto  death,”*  to  every  individual 
who  hears  them.  Could  I tell  who  would  wilfully  and  ulti- 
mately reject  them,  I solemnly  declare  before  God,  that  I 
would  address  that  soul,  and  say — I beseech  you  to  depart 
from  us ; listen  not  to  these  truths,  if  you  have  determined  to 
resist  them ; if  you  come  within  the  sound  of  them,  I must 
speak  of  them,  for  “ wo  is  unto  me  if  I preach  not  the  gos- 
pel ;”f  and  you,  therefore,  must  hear  them  ; but,  O,  remem- 
ber this,  that  every  word  of  promise,  every  word  of  invitation, 
every  word  of  a Saviour’s  mercy  and  a Saviour’s  love,  which 
has  this  day  fallen  unheeded  upon  your  ears,  has  dropt  as  a 
burning  coal  into  your  heart ; to  smoulder  on,  perhaps, 
through  the  few  short  years  of  remaining  time,  but  to  be  re- 
kindled with  a flame  which  never  shall  be  quenched,  in  the 
/^res  of  eternity.  For  listen  to  the  words  with  which  our 
Lord  closes  his  address : “ He  that  believeth  not  is  condemned 
already,  because  he  hath  not  believed  in  the  name  of  the  only 
begotten  Son  of  God.  And  this  is  the  condemnation,”  i.  e, 
ehis  is  the  cause  of  their  condemnation,  “ that  light  is  come 
into  the  world,  and  men  love  darkness  rather  than  light, 
because  their  deeds  were  evil.”:[:  This  is  the  cause  of  their 
condemnation,  that  the  light  of  gospel  truth  has  shone  upon 
men’s  paths,  and  that  they  have  turned  aside  and  struck  ofl’ 
into  the  hidden  ways  of  darkness,  because  their  deeds  were 
evil,  and  they  resolved  to  persevere.  I 

“ He  that  believeth  not,  is  condemned  already.”  Yes ; 
brethren,  these  are  the  words  of  one  who  never  willingly 
inflicted  a moment’s  pain,  or  spake  one  word  of  harshness. 

The  sentence  is  gone  forth,  the  sword  is  uplifted,  it  waits  but 
he  appointed  moment  to  fall  upon  its  victim.  If  there  be  a 
sight  at  which  the  angels  of  God  must  mourn  and  wonder, 


* 2 Corinthians  ii.  16.  ft  Corinthians  ix.  16.  t John  iii.  18, 19. 


L 1 : C T U 11  E II. 


115 


while  they  stand  awaiting  the  signal  for  the  destruction  of  the 
convicted  unbeliever,  it  must  be  to  see  that  unbeliever  volun- 
tarily placing  himself  within  the  sound  of  a gospel  which  he  is 
resolved  to  disobey,  and  within  the  hearing  of  the  voice  of  a 
Saviour  whom  he  is  resolved  never  fully  and  cordially  to 
^llow. 

Do  I say  this,  then,  to  deter  any  .individual  now  present 
from  seeking  Christ?  to  drive  away  one  humble  inquirer  who 
is  stretching  out  a weak  and  feeble  hand  to  touch  if  it  were 
but  the  hem  of  the  Saviour’s  garment?  God  forbid.  There  is  no 
effort,  no  sacrifice,  however  dear,  however  costly,  which  they 
who  know  by  happy  experience  the  blessedness  of  a Saviour’s 
love,  would  not  most  cheerfully  make,  to  bring  one  such  sin- 
ner to  his  Saviour’s  side.  No,  brethren,  to  you,  and  such  as 
you,  we  can  but  repeat,  what  you  have  this  day  heard  from 
the  lips  of  our  Master,  “ Whosoever  believeth  in  him  shall 
not  perish,  but  have  eternal  life.”*  Thanks  be  to  God,  for 
that  one  word,  “ Whosoever  it  is  a matchless  w’ord  in 
such  a context.  I may  fill  it  with  my  name,  you  with  yours, 
each  with  his,  all  with  theirs.  May  you  who  have  never  yet 
entered  into  a covenant  with  God  through  Jesus  Christ,  be  led 
to  do  so  this  day,  my  beloved  brethren  ; and  may  the  spirit 
of  our  God  grant  to  you,  as  he  vouchsafed  to  Nicodemus,  that 
the  effect  of  these  few  sentences  from  the  mouth  of  our 
Redeemer,  may  be  seen  in  the  renewed  heart,  and  altered 
life,  and  fixed  determination,  by  God’s  grace,  to  be  “ one  with 
Christ  and  Christ  with  you,”'[*  in  an  everlasting  covenant 
never  to  be  forgotten. 


* John  iii.  15. 


t Communion  Service. 


$ 


116 


LECTURE  III. 


LECTURE  III. 

St.  John  iv.  10. 

“Jesus  answered  and  said  unto  her,  If  thou  knewest  the  gift  of  God, 
and  who  it  is  that  saith  to  thee,  give  me  to  drink,  thou  wouldest  have 
asked  of  him,  and  he  would  have  given  thee  living  water.” 

After  the  very  interesting  and  instructive  interview  be- 
tween our  Lord  and  Nicodemus,  which  fornied  the  subject  of 
the  last  lecture,  we  find  that  Jesus  departed  from  Jerusalem. 
The  inspired  historian  says,  “ After  these  things,”  probably 
referring  to  the  conclusion  of  the  Passover,  to  be  present  at 
which  was  the  chief  object  of  our  Lord’s  visit  to  the  capital  at 
that  time,  “ After  these  things,  came  Jesus  and  his  disciples 
into  the  land  of  Judsea ; and  there  he  tarried  with  them,  and 
baptized.”*  It  is  computed,  from  a circumstance  alluded  to 
in  the  35th  verse  of  the  4th  chapter,  that  our  Lord  remained 
in  Judsea  at  this  lime  for  about  six  months  ; yet  at  this  period, 
the  spirit  of  God  has  furnished  us  with  few  details,  beyond  the 
facts  which  we  gather  from  the  other  three  evangelists,t  that 
during  this  time  the  Baptist  bore  his  last  testimony  to  Jesus, 
and  in  consequence  of  his  faithful  reproof  of  Herod’s  sin,  was 
cast  into  prison. 

No  sooner  had  this  event,  the  imprisonment  of  John,  taken 
place,  than  the  ministry  of  our  Lord  appears  to  have  assumed 
a different  and  far  more  public  character.  The  affecting  words 
of  the  Baptist  began  now  to  be  literally  fulfilled,  “ He  must 
increase,  but  I must  decrease.”:!;  As  John’s  ministry  was 
drawing  to  its  close,  and  his  voice  becoming  quenched  in  si- 
lence, the  blessed  accents  of  the  Messiah  were  heard  louder, 
and  clearer,  and  more  distinct,  and  the  “ fame  of  him  went 
throughout  all  the  region  round  about  and  “from  that 

* John  Hi.  22. 

t Mark  vi.  17 — 21;  Luke  Hi.  19;  Matthew  xiv.  3 — 5;  John  Hi  23 
to  the  end.  t John  Hi.  30.  § Luke  iv.  14,  15. 


LECTURE  III. 


117 


time,  Jesus  began  to  preach,  and  to  say.  Repent,  for  the  king- 
dom of  heaven  is  at  hand.”'* 

During  six  months,  then,  our  Lord  was  thus  engaged  in 
building,  if  we  may  so  say,  upon  the  foundation  which  the 
ministry  of  John  had  already  laid,  and  in  converting  to  him- 
self “ a people  prepared  for  the  Lord”  in  Judaea,  through  the 
instrumentality  of  the  preaching  of  his  faithful  servant. 

The  Pharisees,  however,  who  had  already  manifested  their 
hostility  towards  John,  began  to  view  with  still  greater  suspi- 
cion and  jealousy  the  preaching  of  Jesus  ; and  the  consequence 
was,  that  our  Lord  thought  it  prudent  to  withdraw  for  a time 
from  their  observation,  and  thus  to  elude  the  persecution  that 
threatened.  Men  seldom  require  either  precept  or  example 
upon  the  subject  of  consulting  their  personal  safety,  or  with- 
drawing from  the  persecuting  efforts  of  their  enemies  : still 
there  are  those  to  whom  such  advice  is  not  misplaced,  w'ho 
from  natural  disposition,  or  from  defective  religious  instruction, 
are  led  to  court  opposition  as  the  test  of  their  sincerity,  or  the 
necessary  evidence  of  religious  truth.  To  such  we  would  say, 
this  did  not  Jesus  ; he  not  only  advised  his  disciples,  “ When 
they  persecute  you  in  one  city,  flee  unto  another, ”f  but  he 
acted  upon  this  advice  himself,  with  remarkable  consistency. 
He  availed  himself  of  none  of  those  supernatural  means 
which  were  within  his  power,  to  silence  the  opposer,  or  destroy 
the  persecutor ; but  he  simply  withdrew  himself,  that  the  weak- 
est of  his  follow'ers,  who  would  have  no  such  supernatural 
means  at  his  command,  might  feel,  that  in  flying  from  an  hour 
of  temptation  or  persecution,  he  was  merely  following  a divine 
precept,  and  a divine  example.  Be  ready,  then,  cheerfully  to 
bear  the  cross  of  opposition  or  persecution  when  it  lies  in  your 
way,  but  go  not  out  of  your  way  to  seek  it.  Since  the  Head 
has  been  crowned  with  thorns,  the  feet  have  never  yet  been 
permitted  to  walk  on  roses  ; but  God’s  times  are  the  best  times  ; 
and  when  he  intends  that  you  should  carry  a cross,  be  sure 
you  will  not  want  an  enemy  to  lay  it  on  your  shoulders. 


^ Matthew  iv.  17. 


t Matthew  x.  23. 


118 


LECTURE  III. 


“ When,  therefore,”  says  St.  John,  “ our  Lord  knew  how  tho 
Pharisees  had  heard  that  Jesus  made  and  baptized  more  disci- 
ples than  John,”  i,  e,  more  disciples  than  ever  John  had  made, 
“ though  Jesus  himself  baptized  not,  but  his  disciples ; he  left 
Judsea,  and  departed  again  into  Galilee.  And  he  must  needs 
go  through  Samaria ; then  cometh  he  to  a city  of  Samaria, 
which  is  called  Sychar,  near  to  the  parcel  of  ground  that  Jacob 
gave  to  his  son  Joseph.  Now  Jacob’s  well  was  there.  Jesus, 
therefore,  being  wearied  with  his  journey,  sat  thus  on  the  well ; 
and  it  was  about  the  sixth  hour.”* 

There  are  few  pictures  of  our  Lord  presented  to  us  in  holy 
writ,  more  interesting  than  that  which  is  conveyed  in  the 
verses  we  have  just  read.  To  behold  the  Saviour  of  the 
world  so  entirely  endowed  with  all  the  sinless  infirmities  of 
our  nature,  so  completely  partaker  of  our  necessities  and 
wants,  as  to  be  thus  seated,  hungry,  and  thirsty,  and  weary, 
upon  the  side  of  the  well  which  lay  in  his  way,  while  his  dis- 
ciples, of  stronger  frame,  as  it  would  appear,  and  hardier 
habits  than  himself,  had  gone  forward  to  the  nearest  town  to 
obtain  provisions. 

Had  nothing  more  been  mentioned  than  the  single  fact  of 
Jesus  sitting  thus  on  the  well-side,  “ wearied  with  his  journey,” 
it  would  have  been  a blessing  to  the  Christian  pilgrim,  so  often 
wearied  with  his  journey,  so  often,  like  the  Israelites  of  old, 
“ discouraged  because  of  the  way.”  To  behold  him  in  whom 
is  all  our  hope  and  all  our  confidence,  thus  partaking  of  our 
infirmities,  actually,  as  it  were,  to  see  him  sinking  beneath  the 
heat  and  the  toil  of  his  mid-day  journey,  tends  more  to  con- 
vince us  that  he  was  “ very  man,”"!*  to  assure  us  of  his  sym- 
pathy and  his  compassion,  than  all  the  declarations  of  sympa- 
thy, or  all  the  words  of  compassion  which  he  ever  uttered. 
But  it  was  not  for  this  alone  that  the  circumstance  was  re- 
corded ; it  was  for  what  was  done,  and  spoken,  and  taught,  and 
promised,  during  that  hour  of  weariness  and  exhaustion,  and 
at  that  lonely  well,  that  it  became  the  subject  of  the  chronicler. 


* John  iv.  1 — 6. 


j Second  Article  of  our  Church. 


LECTURE  III. 


119 


While  our  Lord  was  thus  sitting,  there  cometh  a woman 
from  the  neighbouring  town,  to  draw  water  for  the  use  of 
herself  and  household.  “ Jesus  saith  unto  her.  Give  me  to 
drink.”*  The  woman,  one  of  an  unhappy  and  ruined  class, 
whose  feelings  of  compassion  and  tenderness  are  hardened  by 
the  searing  effects  of  a life  of  profligacy  and  sin,  instead  of 
hastening  to  the  relief  of  the  wayworn  traveller,  whose  very 
aspect  might  have  pleaded  with  sufficient  eloquence  for  the 
boon  for  which  he  sought,  answered  tauntingly,  “ How  is  it 
that  thou,  being  a Jew,  askest  drink  of  me,  who  am  a woman 
of  Samaria  ? for  the  Jews  have  no  dealings  with  the  Sama- 
ritans,”f  You  despise  and  scorn  us  when  you  have  no  need 
of  our  services,  strange  that  you  should  condescend  to  receive 
a favour  at  the  hands  of  one  so  despicable. 

Our  meek  and  lowly  Master,  unmoved  by  the  obvious 
sarcasm  of  this  guilty  woman’s  speech,  mildly  replies,  “ If 
thou  knewest  the  gift  of  God,  and  who  it  is  that  saith  to  thee, 
Give  me  to  drink,  thou  wouldst  have  asked  of  him,  and  he 
would  have  given  thee  living  water.”:];  Surely  the  words  of 
the  prophet  were  words  of  truth,  when  he  said,  “ I am  found 
of  them  that  sought  me  not.”§  Little  did  this  poor  Creature 
imagine,  when  she  brought  her  pitcher  from  the  walls  of 
Sychar,  that  she  should  carry  back  those  waters  of  life  which 
w’ould  unceasingly  ffow  on  throughout"  eternity ; little  could 
she  have  conceived,  that  at  that  well’s  side,  whither  she  had 
so  often  gone  before,  she  should  that  day  meet  the  Saviour 
of  the  world.  Would  that  a gracious  God  might  at  this  hour 
grant  us  a repetition  of  the  blessing,  that  some,  yea  if  it  be 
but  one,  as  poor  and  as  guilty  as  this  Samaritan  harlot,  might 
find  to-day,  that  which  they  have  often  wandered  hither  with- 
out finding,  that  for  which  even  this  day,  perhaps,  they  are 
not  seeking — a God  to  serve,  a Saviour  to  redeem,  a Holy 
Spirit  to  sanctify  them. 

“ If  thou  knewest  the  giff  of  God,”  said  our  Lord.  Yes, 
brethren,  “ If  thou  knewest !”  is  the  solution  of  all  the  indif- 

John  iv.  7.  t John  iv.  9.  t John  iv.  10.  § Isaiah  Ixv.  1 


120 


LECTURE  III. 


ference  in  the  world.  It  is  not  because  you  do  not  need  a 
Saviour,  that  you  do  not  hasten  to  his  feet : it  is  not  because 
you  have  already  found  refuge  from  the  wrath  of  an  offended 
God,  that  you  are  careless  and  indifferent  in  seeking  the  ark 
of  the  covenant ; it  is  simply  because  you  do  not  know  “ the 
gift  of  God.”  If  you  knew  the  preciousness  of  a Redeemer, 
his  unsearchable  riches,  his  unspeakable  loveliness,  his  all- 
sufficiency  to  supply  your  every  necessity,  to  cure  your  every 
malady,  to  fulfil  all  your  need,  so  little  necessity  would  there 
be  for  us  so  constantly  to  invite  you  to  a Saviour,  that  you 
would  not,  because  you  could  not,  keep  away  from  him.  You 
would,  indeed,  “ ask  of  him every  day  would  see  you  at 
his  mercy-seat,  every  hour  behold  you  drawing  from  that 
living  fountain ; and  oh,  would  not  this,  and  every  such  blessed 
opportunity  as  the  present,  see  you  as  welcome  guests  at  that 
Redeemer’s  table?  Yes,  beloved  brethren,  it  is  ignorance,  and 
ignorance  alone,  for  sin  itself  is  only  ignorance  in  its  worst 
disguise,  which  now. keeps  you  from  your  Redeemer’s  side, 
and  which  will,  if  persevered  in,  hereafter  banish  you  from 
your  Redeemer’s  kingdom. 

The  Samaritan  woman’s  ignorance  was  not  yet  overcome. 
“ The  natural  man  receiveth  not  the  things  of  the  Spirit  of 
God  and,  accordingly  she  replies,  “ Sir,  thou  hast  nothing 
to  draw  with,  and  the  well  is  deep ; from  whence  then  hast 
thou  that  living  water?”  While  the  thoughts  of  Jesus  are 
soaring  far  above,  upon  that  heavenly  river  which  makes 
glad  the  everlasting  city  of  God,”f  she  is  only  thinking  of  the 
well  which  lies  at  her  feet.  Bowed  down  to  earth,  how  seldom 
and  how  slowly  do  our  affections  and  our  thoughts  wing  up- 
ward their  dull  and  heavy  flight ! Truly  said  an  apostle,  we 
“ are  of  the  earth,  earthy  ;”:t^  all  our  thoughts,  all  our  desires, 
all  our  feelings,  until  enlightened  by  the  Spirit  of  our  God, 
are  clogged,  and  fettered,  and  bound  down,  to  this  same  speck 
of  earth,  and  if  they  ever  take  a moment’s  flight  above  its 
surface,  how  soon  their  wings  are  closed,  and  they  drop  down 


* 1 Crinthians  ii.  14. 


t Psalm  xlvi.  4. 


1 1 Corinthians  xv.  47. 


LECTURE  III. 


121 


again  to  earth  ! “ Thou  hast  nothing  to  draw  with,  and  tfie 
well  is  deep.”  She  sees  no  pitcher,  and  she  believes  not  that 
Christ  can  ever  reach  the  waters  of  that  deep  well ; fit  emblem 
of  the  faith  of  the  world,  which  will  believe  in  nothing  that 
it  could  not  have  anticipated  by  its  own  reason,  or  that  it 
cannot  measure  with  its  own  gauge.  You  know  not  the  man- 
ner in  which  God  will  help  you,  and  therefore  you  will  not 
believe  that  he  can  help  you.  Like  Samson,  you  imagine 
that  God  must  “ plough  with  your  heifer  like  the  woman 
before  us,  that  he  must  draw  with  your  pitcher,  or  that  no- 
thing which  he  can  offer  will  be  worthy  of  your  reception 
Our  Lord,  in  his  reply,  still  refrains  from  all  animadversion 
upon  her  dullness,  as  he  had  before,  upon  her  unkindness ; 
nothing  in  the  creature,  however  provoking,  can  tempt  the 
Lord  for  a single  naoment  to  depart  from  the  infinity  of  his 
loving-kindness,  compassion,  and  forbearance.  Under  the 
most  aggravating  circumstances  “ He  knoweth  our  frame,  he 
remembereth  that  we  are  dust.”f 

Jesus,  therefore,  still  bears  with  her,  and  endeavours  yet 
once  more  to  affect  her  spiritual  apprehension.  He  answers, 
“ Whosoever  drinketh  of  this  water  shall  thirst  again ; but 
whosoever  drinketh  of  the  water  that  I shall  give  him  shall 
never  thirst ; but  the  water  that  I shall  give  him  shall  be  in  him 
a well  of  water  springing  up  into  everlasting  life.”:}:  “ The 

water  that  I shall  give  him,”  as  the  evangelist  himself  explains 
it  in  a future  chapter,  was  “ the  Spirit  which  they  that  believe 
on  him  shall  receive.”§  That  blessed  gift,  by  which  the  first 
faint  feelings  of  the  spiritual  life  are  kindled  ; that  little  spring, 
which  at  its  source  gushes  forth  a narrow  and  a feeble  rill,  but 
which  shall  flow  on,  widening  and  strengthening,  until  every 
bank  of  sin,  and  ignorance,  and  worldliness,  and  finally,  of 
mortality  itself,  which  now  curbs  and  compresses  It.  shall  be 
broken  down,  and  the  windows  of  heaven  shall  be  opened, 
and  the  full  streams  of  God’s  grace  shall  be  poured  forth,  and 


* Judges  xiv.  18. 
t John  iv.  13,  14. 

11 


t Psalm  ciii.  14. 
§ John  vii.  39. 


122 


LECTURE  III. 


this  rill  shall  become  an  ocean,  and  grace,  smothered  here 
under  corruption  and  infirmity,  shall  get  leave  to  expatiate  itself 
in  glory,  “ a well  of  water  springing  up  into  everlasting  life !” 

Of  these  mysteries,  however,  the  Samaritan  woman  had, 
indeed,  little  apprehension : she  replies,  “ Sir,  give  me  this 
water,  that  1 thirst  not,  neither  come  hither  to  draw.”*  Now 
commences  the  second  part  of  this  remarkable  conference : 
our  Lord,  finding  that  the  free  offers  of  his  grace  and  mercy 
made  so  little  impression  upon  his  hearers,  and  were,  in  fact, 
so  perfectly  unintelligible,  changes  his  point,  and  resolves  to 
unmask  her  to  herself,  and  to  convince  her  of  her  own  sin  and 
unworthiness.  To  effect  this,  he  adopts  a method  as  remark- 
able for  its  wisdom  as  its  mercy  ; he  does  not  upbraid  her  with 
her  sinful  course  of  life,  with  which  he  was  perfectly  acquaint- 
ed, but  he  rather  leads  her  to  a willing  confession  of  it,  and 
displays  before  her  at  the  same  time  his  own  unerring  know- 
ledge, and  therefore  his  unquestionable  pretensions  as  the 
Messiah  of  God.  Jesus  saith  unto  her.  Go  call  thy  hus- 
band, and  come  hither.  The  woman  answered  and  said,  I 
have  no  husband.  Jesus  said  unto  her.  Thou  hast  well  said,  I 
have  no  husband ; for  thou  hast  had  five  husbands,  and  he 
whom  thou  now  hast  is  not  thy  husband ; in  that  saidst  thou 
truly.”t  How  difficult  a thing  it  is  to  convict  of  sin  ! So 
deep  and  subtle  is  the  human  heart,  so  many  are  its  intrica- 
cies, so  close  its  windings,  that  it  is  not  until  it  is  ripped  open 
by  “ the  sword  of  the  Spirit,  which  is  the  word  of  God,”:j:  that 
its  contents  are  known  even  to  its  possessor.  We  should 
have  thought  that  such  a declaration  as  this  by  the  Saviour, 
would  have  brought  the  Samaritan  woman  at  once  a convicted 
sinner,  a humble  penitent,  a broken-hearted  suppliant,  to  his 
feet.  But  no  ; even  this  open  detection  of  her  sin  was  insuffi 
cient,  she  still  has  one  subterfuge  left,  the  subterfuge  of  every 
sinner  who  flies  from  a consciousness  of  sin,  to  the  adoption 
of  some  formal  scheme  of  worldly  religion,  for  a refuge.  She 
immediately  endeavours  to  evade  the  force  of  our  Lord’s  re- 


♦ John  iv.  15. 


t John  iv.  16 — 18. 


X Ephesians  vi.  17 


LECTURE  III 


123 


mark,  by  turning  the  conversation  to  the  external  observances 
of  religion,  the  comparative  sanctities  of  the  Jewish  and  Sa- 
maritan temples,  the  great  subject  at  that  time  of  religious 
dispute.  “ Sir,  I perceive  that  thou  art  a prophet ; our  fathers 
worshipped  in  this  mountain,  but  ye  say  that  in  Jerusalem  is 
the  place  where/men  ought  to  worship.”*  But  it  was  in  vain 
that  she  struggled  to  get  free ; the  Lord  of  life,  who  “ came 
to  seek  and  to  save  that  which  was  lost,”!  had  found  this  wan- 
dering sheep  of  the  Redeemer’s  fold,  and  like  the  good  shep- 
herd who  has  discovered  a runaway  lamb,  let  the  thoughtless 
creature  struggle  as  it  may,  he  will  not  be  satisfied  until  he 
has  brought  it  home  on  his  shoulders  rejoicing.  How  many 
here  present  have  cause  to  thank  the  Lord  of  life,  that  he  has 
acted  thus  with  them  ! How  many  of  you,  my  beloved  breth- 
ren, now  safe  within  the  fold,  would  still  have  been  among 
the  wandering,  had  not  the  same  gracious  Saviour  dealt  with 
you  as  he  now  dealt  with  her,  and  spite  of  all  the  determina- 
tions of  the  natural  heart  to  resist  and  to  procrastinate,  drawn 
you  with  the  bands  of  love,  and  united  you  to  himself;  and  in 
giving  himself  for  your  portion,  has  given  that  which,  once 
enjoyed,  you  would  not  barter  for  ten  thousand  worlds. 

Observe,  then,  how  entirely  our  Lord’s  reply  goes  to  the 
subversion  of  all  her  prejudices,  and  to  the  establishment  of 
true  and  vital  religion  in  her  heart.  “ Jesus  saith  unto  her, 
Woman,  believe  me,  the  hour  cometh,  when  ye  shall  neither 
'n  this  mountain,  nor  yet  at  Jerusalem,  worship  the  Father.”:}: 
“ God  is  a spirit ; and  they  that  worship  him,  must  worship 
him  in  spirit  and  in  truth. ”§  Teaching  at  once  that  impor- 
tant doctrine  so  little  known  even  to  the  most  enlightened 
worshipper  then,  so  often  forgotten  now,  that  it  is  to  the  state 
of  the  affections  and  heart,  and  to  that  alone,  that  God  will 
look  for  acceptable  worship.  “ God  is  a spirit,”  and  nothing 
but  spiritual  devotion  can  please  or  satisfy  him. 

Brethren,  are  there  any  among  you  who  need  the  lesson 
which  this  poor  thoughtless  Samaritan  needed?  Any  who 


* John  iv.  19,  20.  t Matthew  xviii.  11.  t John  iv.  21.  § John  iv.  24. 


124 


LECTURE  III. 


come  week  after  week,  and  year  after  year,  to  this  house  oi 
prayer,  and  have  never  yet  discovered  the  real  method  of  ac- 
cess to  the  Father,  never  yet  offered  one  acceptable  prayer  1 
If  you  are  not  utterly  indifferent  to  these  things,  pray  that  you 
may  pray,  seek  the  spirit  of  prayer  and  of  supplication  from 
him  that  “ giveth  liberally  and  upbraideth  not  one  single 
sentence  warm  from  the  heart,  and  offered  in  the  name  and 
faith  of  Jesus,  will  reach  the  mercy-seat  more  surely,  and 
bring  down  blessings  more  abundantly,  than  whole  centuries 
of  the  cold,  formal,  heartless  devotions,  with  which,  alas ! 
even  our  Christian  temples  are  too  frequently  profaned. 

The  woman,  as  it  appears,  now  softened  and  convinced  by 
the  reply  of  our  Lord,  answers,  “ I know  that  Messias  cometh, 
which  is  called  Christ ; when  he  is  come,  he  will  tell  us  all  \ 
things.  Jesus  saith  unto  her,  I that  speak  unto  thee,  am  he.”*]* 

Never  throughout  our  Lord’s  whole  ministry,  with,  per- 
haps, a single  exception,  did  he  thus  plainly  and  unequivocal- 
ly declare  himself.  In  general,  the  tendency  of  his  replies 
was,  “ If  ye  believe  not  me,  believe  the  works.”:]:  He  left  it 
to  his  miracles  to  stamp  truth  and  authenticity  upon  his  doc- 
trines, but  here  he  found  one  who  had,  probably,  never  heard 
of  his  doctrines,  and  certainly  never  seen  a miracle ; and 
with  that  tenderness  and  love  which  beamed  through  every 
part  of  his  conduct  and  conversation,  he  proclaims  himself  to 
her  in  a manner  which  he  had  never  done,  even  to  the  dearest 
and  most  faithful  of  his  disciples,  “I  that  speak  unto  thee  am 
he.”  And  now  the  great  work  appears  to  have  been  achieved ; 
the  rebel  heart  was  broken,  the  weapons  of  opposition  thrown 
down,  the  sinning  soul  converted  ; that  was  begun  to  which 
eternity  itself  shall  see  no  end.  The  accents  spoken  beside 
that  lonely  well  were  heard  in  heaven,  and  angels  rejoiced 
over  one  more  sinner  that  repented,  over  one  more  of  those 
blessed  and  happy  names  which  are  “ written  in  the  Lamb’s 
book  of  life.”§ 

I need  not  tell  you  that  in  the  feelings  of  that  blissful  mo- 
^ James  i.  5 t John  iv.  2.>,  26.  t John  x.  38.  § Revelations  xxi.  27 


LECTURE  irr. 


125 


meni/all  else  was  disregarded  or  forgotten;  the  very  errand 
for  which  she  thought  she  had  come,  was  disregarded ; the 
empty  water-pot  was  left  beside  the  well ; while  its  happy 
owner,  with  the  expansive  communicativeness  of  genuine 
grace,  had  fled  to  call  her  friends  and  her  neighbours  togetlier, 
to  rejoice  with  her  over  the  sheep  which  was  found,  and  to 
seek,  and  to  see,  and  to  bless  the  good  shepherd.  “ She  went 
her  way  into  the  city,”  says  the  evangelist,  “ and  saith  to  the 
men,  come  see  a man,” — not,  who  has  decided  the  question 
between  our  temple  and  the  temple  at  Jerusalem,  oh  no,  that 
was  all  now  forgotten ; subjects  such  as  these  sufficed  to 
interest  her  in  her  days  of  darkness,  but  how  different  was  it 
now, — “ come  see  a man,  who  told  me  all  things  that  ever  I 
did.”*  Come  see  a man  that  has  convinced  me  that  I am  a 
sinner  ; see  a man  who  has  reclaimed  and  converted  even  me, 
the  most  hardened  of  you  all ; I do  not  say,  is  this  the 
Christ  ? But  is  not  this  the  Christ?  I know  that  he  is,  for  he 
has  revealed  himself  to  me,  and  is  already  to  my  soul,  “ the 
chiefest  among  ten  thousand, ”j*  my  hope,  my  joy,  my 
Saviour  and  my  all. 

Brethren,  little  comment  can  be  needed  to  such  a story* 
He  who  came  to  seek  and  to  save  this  woman  of  Samaria 
came  to  save  the  best,  the  worst,  the  loveliest,  the  vilest 
among  us.  He  is  ready,  squally  ready  this  day,  to  receive 
every  sinning  child  of  Adam  who  will  hear  his  voice  and  ac- 
cept his  invitation.  “ Behold,  now  is  the  accepted  time,  behold^ 
now  is  the  day  of  salvation  his  arms,  his  heart,  his  house, 
his  table,  his  heaven  are  all  open  to  you  ; we  pray  you  in 
Christ’s  stead,”§  to  enter  in.  Let  him  not  say  of  you  on  the 
great  day,  as  he  once  said  of  the  Jews,  “ The  publicans  and 
harlots  go  into  the  kingdom  of  God  before  you,”|l  for  they, 
when  they  heard  believed,  but  ye,  when  his  fullest  and  freest 
offers  were  made  you,  believed  him  not. 

* John  iv.  28,  29.  t Canticles  v.  10.  12  Corinthians  vi.  2. 

§ 2 Corinthians  v.  20.  ||  Matthew  xxi.  31. 

11  * 


126 


LECTURE  IV. 


LECTURE  IV. 

St.  John  iv.  50. 

“ Jesus  saith  unto  him,  Go  thy  way,  thy  son  liveth.  And  the  man  be- 
lieved the  word  that  Jesus  had  spoken  unto  him,  and  he  went  his 
way.” 

After  the  conversion  of  the  woman  of  Samaria,  which 
formed  the  subject  of  our  last  discourse,  we  find  that  our  Lord 
remained  two  days  at  Sychar,  strengthening  those  blessed 
impressions  which  had  been  made,  and  winning  from  among 
the  Samaritans  many  souls  to  himself.  He  was,  as  he  himself 
tells  us,  sent  expressly  to  the  “ lost  sheep  of  the  house  of 
Israel  and  yet,  at  the  request  of  these  Samaritans,  who 
besought  him  to  tarry  with  them,  he  abode  two  days  with 
these  “ other  sheep  which  were  not  of  that  fold.”'('  And  how 
blessedly  were  those  two  days  employed ; “ Many  more 
believed  on  him,”:j;  says  the  evangelist.  When  Christ  teaches 
the  lesson,  the  pupil  is  not  long  in  learning ; two  days  under 
his  divine  instructions,  will  do  more  than  two  years,  or  even 
twenty  years,  where  human  teachers  speak,  unaided  by  the 
Spirit  and  presence  of  their  Master.  Our  great  object,  the 
object  of  all  Christian  ministers,  is  simply  this, — to  lead  our 
hearers  to  the  feet  of  the  great  Teacher  of  Israel ; to  send 
them  to  his  written  word,  his  throne  of  grace,  his  ever-present 
Spirit.  For  this  we  strive,  and  labour,  and  pray ; we  wish 
you  to  receive  nothing  upon  our  evidence,  to  take  nothing 
upon  trust ; why  should  you  learn  of  the  scholar,  when  you 
may  be  taught  of  the  Master  ? Why  should  you  rest  in 
human  instructors,  when  the  great  Lord  of  life  is  as  near  as 
ever,  and  as  willing  as  ever,  to  instruct  you?  So  far  from 
our  feeling  any  thing  of  disappointment  or  dissatisfaction,  that 
sur  word  is  not  received  upon  our  bare  assertion,  or  our  most 


* Matthew  xv.  24. 


t John  X.  16. 


t John  iv.  41. 


LECTUKE  IV. 


127 


elaborate  demonstrations,  we  ask  nothing  more  sincerely,  we 
desire  nothing  more  heartily,  than  this ; to  hear  every  indivi- 
dual, of  the  souls  committed  to  'our  charge,  express  himself 
with  the  same  feeling  and  in  the  same  language  as  these 
Samaritan  converts,  “ Now  we  believe,  not  because  of  thy 
words,  for  we  have  heard  him  ourselves,  and  know  that  this 
is  indeed  the  Christ,  the  Saviour  of  the  world.”* 

It  is  intended,  as  one  great  and  most  important  end  of  the 
lectures  in  which  we  are  now  engaged,  to  present  to  you  the 
character  of  the  Lord  of  life,  in  such  engaging,  such  endearing 
colours,  i.  e.  so  completely  in  the  colours  of  truth,  for  there 
can  be  no  exaggeration  upon  this  wondrous  theme,  that  you 
should,  by  his  grace  feel  constrained  to  seek  him,  and  to 
know  him,  and  to  love  him.  Believe  me,  brethren,  one  of 
the  highest  privileges  for  which  life  is  given  you,  one  of  the 
most  blessed  purposes  for  which  these  few  short  years  of  trial 
are  vouchsafed,  is  to  afford  you  an  opportunity  of  becoming 
closely  attached  and  intimately  united  in  the  bonds  of  grati- 
tude and  affection,  to  the  man  Christ  Jesus  here  on  earth,  that 
when  you  meet  with  him  as  God  in  heaven,  you  may  meet 
him  with  a fervency  of  love,  a depth  of  gratitude,  in  which 
the  highest  arch-angel  cannot  participate,  w'hich  none  indeed 
but  pardoned  sinners  can  ever  feel.  May  the  w^ords  now 
about  to  be  spoken,  by  God’s  grace,  be  conducive  to  this 
high  end. 

After  the  evangelist  has  informed  us  that  our  Lord  abode 
two  days,  and  only  two  days,  at  Sychar,  he  says,  that  Jesus 
“ departed  thence,  and  went  into  Galilee  ,*”f  and  then  imme- 
diately adds,  “For  Jesus  himself  testifieth,  that  a prophet  hath 
no  honour  in  his  own  country. It  does  not  appear  at  all 
evident,  at  first  sight,  what  is  the  connexion  between  this 
observation,  and  our  Lord’s  journey  into  Galilee.  Upon 
looking,  however,  at  the  map,  we  find  that  Nazareth,  which 
was  called  our  Lord’s  own  country  or  dwelling-place,  and 
W'here  he  had  been  brought  up,  lies  directly  in  the  road  be- 


* John  iv.  43. 


t John  iv.  43. 


f John  iv.  44 


128 


LECTURE  IV. 


tween  Sychar  (or  Sechem)  in  Samaria  and  Cana  in  Galilee,^ 
whither  he  was  now  going;  •and  this  observation,  that  a 
“ prophet  hath  no  honour  in  his  own  country,”  seems,  if  we 
may  so  say,  a kind  of  apology  for  passing  by  Nazareth  and 
going  at  once  to  Cana.  Nazareth  had  been  blessed  with  our 
Lord’s  presence  during  nearly  thirty  years  ; it  had  seen  his 
innocent  and  spotless  childhood,  and  the  matured  and  perfect 
holiness  of  his  manhood  ; for  it  was  there  that  he  had  “ grown 
in  wisdom,  and  in  stature,  and  in  favour,  with  God  and  man.”f 
It  must  have  heard,  therefore,  many,  very  many  of  those 
words  which  “ never  man  spake and  yet  Nazareth  honour- 
ed and  loved  him  not.  Like  the  every-day  blessings  of  com- 
mon life,  his  presence  was  too  constantly  enjoyed  in  Nazareth 
to  be  either  appreciated  or  recognised  as  a blessing.  Although, 
therefore,  as  we  shall  shortly  see,  our  Lord  does  not  refrain 
from  preaching  the  gospel  even  in  Nazareth,  he  thinks  it 
unnecessary  to  honour  it  with  the  great  miracle  he  was  about 
to  perform.  He  avoids  Nazareth,  and  goes  at  once  to  Cana, 
“ where  he  had  made  the  water  wine.”§  Them  that  honour 
Christ,  Christ  will  honour ; while  they  who  disregard  his 
word,  need  never  seek  a miracle.  “ To  him  that  hath,  shall 
more  be  given,  but  from  him  that  hath  not,  shall  be  taken  away 
even  that  he  seemeth  to  have.”|| 

No  sooner  had  our  Lord  arrived  at  Cana,  about  forty  miles 
distant  from  Sychar,  where  it  is  evident  that  his  miraculous 
powers  were  well  remembered,  than  the  following  incident 
occurred : There  was  a certain  nobleman  whose  son  was 

sick  at  Capernaum,”  a town  distant  about  thirty-three  miles 
from  Cana.IT  “ When  he  heard  that  Jesus  was  come  out  of 
Judcea  into  Galilee,  he  went  unto  him,  and  besought  him  that 
he  would  come  down  and  heal  his  son,  for  he  was  at  the 
point  of  death.”**  Had  the  son  been  in  perfect  health,  the 
father,  in  all  human  probability,  would  never  have  taken  this 
long  journey  ; would  never  perhaps  have  seen,  certainly  would 

♦ See  Map  in  Calmet.  t Luke  ii.  52.  t John  vii.  46.  § John  iv.  46. 

y Luke  viii.  18.  ^ Archbishop  Newcome.  John  iv.  46,  47. 


LECTURE  IV. 


129 


not  have  sought  the  Saviour  of  the  Vv^orld.  How  few  are 
there,  who  ever  come  to  Christ  until  sorrow  or  sickness  drives 
them ; how  many  probably,  even  in  this  house  to-day,  who 
may  date  the  first  feelings  of  love  to  their  Redeemer,  the  first 
attempts  to  seek  the  knowledge  of  his  name,  from  the  loss  or 
the  sickness  of  a beloved  relative  or  an  endeared  friend  ! How 
many  a mother,  now  in  heaven,  when  she  looks  on  the  face  of 
some  lovely  infant  safely  housed  with  her  beneath  his  Hea- 
venly Parent’s  roof,  sees  in  the  cause  of  former  bitterness, 
the  blessed  instrument  which  God  employed  to  bring  her  to 
himself!  Who  can  deny  that  even  the  joys  of  Heaven  may 
be  heightened  by  retrospections  such  as  these?  Blessed  is 
that  loss,  however  grievous,  that  sorrow  however  severe, 
which  brings  us  if  it  be  but  one  step  nearer  to  our  Father’s 
house,  which  unites  us,  in  any,  the  least  degree,  the  more 
closely  to  our  adorable  Redeemer  ! 

No  sooner  had  this  mourning  parent  presented  his  request  to 
our  Lord,  than  Jesus  answered,  “ Except  ye  see  signs  and 
wonders,  ye  will  not  believe.  The  nobleman  saith  unto  him. 
Sir,  come  down  ere  my  child  die.”*  The  natural  impatience 
of  the  father  overcame  even  the  wonted  courtesy  of  the  ruler ; 
he  scarcely  waits  until  Jesus  had  finished  his  reproof,  and 
when  heard,  his  full  heart  heeds  it  not ; his  child,  his  beloved 
child,  is  all  that  the  anxious  parent  dwells  upon,  and  his  res- 
toration to  health  all  for  which  he  pleads. 

How  few  are  there  among  the  children  of  men  who  would 
have  replied  to  such  an  interruption  as  the  meek  and  lowly 
Jesus  answered  it  I “ Jesus  saith  unto  him.  Go  thy  way,  thy 
son  liveth.”t  Not  a word  of  reproof,  for  a faith  so  imperfect, 
that  it  believed  Jesus  could  do  that  by  his  presence  which  he 
could  not  effect  by  his  word  ; not  a syllable  of  expostulation, 
that  the  father’s  heart  was  too  full  to  profit  by  the  Saviour’s 
lesson  ; all  are  overlooked  or  forgotten  by  our  gracious  Re- 
deemer, at  that  moment,  in  the  anxious  desire  to  give  health 
to  the  child  an.d  peace  to  the  parent. 


* John  iv.  48,  49. 


t John  iv.  50. 


ISO 


LECTURE  IV. 


The  word  of  power  goes  forth,  “Thy  son  liveth tho 
father  unhesitatingly  believes  it,  and  immediately  returns  full 
of  joy  and  confidence  to  his  disconsolate  family.  But  who 
are  those  who  on  the  second  morning  of  his  homeward  jour- 
ney are  hastening  towards  Cana  with  joyful  steps  to  prevent, 
as  they  suppose,  his  unprofitable  errand,  and  to  recal  him  to 
his  home?  These  are  the  ruler’s  servants,  who,  participating 
in  the  joy  of  the  grateful  family,  bring  the  good  tidings  of  the 
fulfilment  of  the  promise,  in  the  very  words  in  which  the  pro- 
mise itself  had  been  expressed,  “ Thy  son  liveth.”  The 
nobleman  anxious  to  have  his  new-born  faith  confirmed, 
and  not  to  attribute  that  to  accident,  which  his  own  heart 
has  already  told  him  must  have  been  the  work  of  that  wonder- 
ful Being  from  whom  he  had  parted  yesterday,  inquires 
accurately  of  the  servants,  the  very  day,  and  even  the  hour, 
when  his  child  had  “ begun  to  amend.”*  But  there  were  no 
gradations  in  that  convalescence,  there  were  no  beginnings  of 
amendment  in  the  cures  of  the  Heavenly  Physician;  “Yester- 
day at  the  seventh  hour,  the  fever  left  him,”  completely  and 
entirely  left  him,  replied  the  wondering  servants.  Then  the 
father  remembered  that  at  that  very  hour,  while  more  than 
thirty  miles  distant  from  his  patient,  the  wonder-working 
Nazarene  had  with  a single  sentence  checked  the  pulse’s  beat, 
and  stilled  the  maddening  current  of  the  blood,  and  cooled  the 
flushed  and  fevered  cheek,  and  spoken  health  and  life  into 
that  drooping  frame.  Who  could  resist  such  testimony  to 
the  fact,  that  it  must  be  the  Maker  and  the  Maker  only,  who 
could  so  repair  the  work.  “ Himself  believed,  and  his  whole 
house.”f  Behold  a double  miracle  ! for  as  Bishop  Hall  well 
remarks,  “ With  one  word  does  Christ  heal  two  patients, 
the  son  of  his  fever,  the  father  of  his  unbelief!” 

“ This  is  again  the  second  miracle  that  Jesus  did,  when  he 
was  come  out  of  Judsea  into  Galilee.”:}: 

We  have  now  contemplated  the  remarkable  and  merciful 
conduct  of  our  Lord  under  three  great  and  widely  differing 

* John  iv.  52,  t John  iv.  53.  t John  iv.  54 


LECTURE  IV. 


13 


circumstances,  at  the  commencement  of  his  ministry,  before 
a single  sermon  had  been  preached,  or  a single  instance  of 
his  public  instructions  had  been  recorded.  It  appears  as  if 
there  were  some  wise  and  holy  purpose  to  be  attained  by  this, 
as  if  in  fact  our  Lord  would  teach  by  actions  before  he  taught 
by  words  ; as  if  he  would  so  unquestionably  manifest  his 
character  by  these  acts  of  condescending  mercy,  ihat  no 
careful  inquirer,  to  the  end  of  time,  should  ever  be  in  danger 
of  misunderstanding  him. 

In  the  three  cases  to  which  I allude,  we  distinctly  see  the 
conduct  of  the  Saviour  of  the  world  towards  ignorance,  and 
sin,  and  suffering. 

I.  In  Nicodemus  there  was  ignorance. 

II.  In  the  Samaritan  woman,  sin. 

III.  In  the  Capernaum  nobleman,  suffering. 

Each  differing  widely  from  the  other,  and  yet  w^e  find  the 
Saviour  acting  alike  to  all ; the  same  considerate  forbearance 
— the  same  affectionate  compassion — the  same  sympathizing 
love.  Surely,  then,  it  was  not  without  a motive  that  the 
Spirit  of  God  has  recorded  these  three  striking  incidents,  and 
sculptured  them  thus,  as  it  were,  in  bold  relief  upon  the  very 
portal  of  the  temple.  No,  the  motive  is  obviously  that,  to 
which  we  have  just  referred ; and  from  which  we  may  derive 
this  most  encouraging  lesson,  viz.  Approach  the  Lord  Jesus 
Christ  in  whichever  state  of  mind  you  may,  whether  ignorant, 
sinful,  or  suffering,  you  shall  find  the  strongest  encourage- 
ment to  advance  ; you  shall  see  nothing  to  alarm,  but  every 
thing  to  allure  you  to  him,  whose  name  is  love,  and  who  is 
“ the  same  yesterday,  to-day,  and  forever.”* 

No  lesson,  we  should  imagine,  brethren,  less  hard  to  learn, 
and  yet  in  reality  none  so  difficult  of  acquirement. 

I.  Let  me  apply  it  to  the  consolation  of  the  ignorant.  Alas  I 
how  many  of  the  worldly  wise  and  worldly  learned  must  be 
content  to  take  their  stand  among  the  ignorant,  upon  subjects 
such  as  these.  We  will  suppose,  then,  that  some  are  present, 


* Hebrews  xiii.  8. 


132 


LECTURE  IV. 


whose  feelings  might  be  thus  expressed : I am  well  convinced 
that  there  is  no  real  happiness  out  of  Christ,  that  unless  I can 
truly  betake  myself  to  him,  I never  can  enjoy  the  conscious- 
ness of  sin  forgiven,  and  heaven  made  my  own ; but  I do  not 
understand  these  things  as  others  do,  I have  had  little  oppor- 
tunity and  less  inclination  to  learn  them,  and  I feel  that  I 
must  become  more  fully  acquainted  with  the  great  mysteries 
of  salvation,  that  I must  read  my  Bible  more,  and  know  it 
better,  before  I can  hope  for  that  comfort  in  Christ  Jesus, 
which  others  feel. 

Brethren,  the  first  of  the  three  examples  before  us,  suffi- 
ciently answers  these  objections.  You  cannot  go  to  Christ 
more  ignorant  than  Nicodemus  went ; it  is  impossible.  You 
are  not  invited  to  go  to  Christ  because  you  know  him,  but  be- 
cause you  do  not  know  him ; ignorance  itself  is  a plea  suffi- 
cient. “ Ask  wisdom  of  him,”  says  St.  James,  “ who  giveth 
liberally,  and  upbraideth  not.”*  How  encouraging  and  how 
beautiful  is  the  injunction ! Others  will  teach,  but  they,  even 
unintentionally,  upbraid  you  while  they  teach ; their  very 
knowledge  almost  upbraids  your  ignorance,  and  there  is  some- 
thing painful  in  exposing  our  ignorance  to  our  fellow-men.  It 
is  not  so  with  Christ;  he  is  already  better  acquainted  with  it 
than  you  yourselves  are,  and  yet  he  upbraids  you  not.  Do 
you,  then,  desire  a saving  knowledge  of  him?  Express  your 
wishes  to  him  in  humble,  faithful,  fervent  prayer,  and  he  will 
not,  he  cannot  deny  you.  He  will  manifest  himself  to  you, 
as  he  does  not  unto  the  world  ; he  will  teach  you  by  his  Spirit  ; 
he  will  elevate  your  heart  and  sanctify  your  soul,  while  he 
enlightens  and  instructs  your  mind.  It  is  not  in  our  power  to 
tell  you  either  the  manner  or  the  measure  in  which  he  will  do 
this ; but  if  you  doubt  whether  he  can  do  it,  or  if  you  doubt 
whether  he  really  will  do  it,  go  into  the  poorest  cottage — 
where  Christ  has  gone  before  you — enter  into  conversation 
with  its  inmates,  and  you  will  be  astonished  at  the  manner  in 
which  the  most  uneducated  peasant  in  the  land,  who  has  been 


* James  i.  5. 


LECTURE  IV. 


133 


taught  by  Christ,  will  express  himself  upon  those  great  sub- 
jects, which  to  the  worldly  wise,  perhaps  to  you  yourself  at 
this  moment,  are  perfectly  unintelligible.  “ All  thy  children 
are  taught  of  thee,”*  said  both  a prophet  and  an  apostle ; God 
has  not  one  ignorant  child  in  all  his  adopted  family,  not  one 
who  when  he  enters  heaven  shall  be  ignorant  of  the  “ New 
Song,”  “ Thou  wast  slain,  and  hast  redeemed  us  to  God  by 
thy  blood  out  of  every  kindred,  and  tongue,  and  people,  and 
nation,”!  Because  the  Spirit  of  God  is  the  Teacher,  and  where 
he  teaches,  nothing  necessary  to  salvation  is  left  untaught. 

Ignorance,  however,  is  not  the  only  or  the  greatest  barrier 
which  keeps  men  from  Christ. 

II.  By  far  the  most  frequent  and  most  insurmountable  is 
sin.  Let  me,  then,  address  a few  words  to  the  sinner^  upon 
the  character  of  Christ,  before  we  enter  upon  the  consideration 
of  his  public  ministry. 

It  is  the  daily,  the  hourly  excuse  of  thousands,  I am  not 
worthy  to  go  to  the  Saviour,  I dare  not  go  to  him,  my  sins 
are  so  many,  so  grievous,  so  disgraceful.  He  would  drive 
me  from  his  presence.  If  you  ever  think  or  reason  thus,  it  is 
simply  because  you  do  not  know  the  character  of  him  with 
whom  you  have  to  do.  Pity,  not  indignation,  is  the  feeling 
with  which  the  Saviour  views  the  sinner.  Fellow-sinners 
may  act  harshly  to  you,  but  the  Saviour  never  can.  Look 
only  at  the  Samaritan  woman,  her  slowness,  her  dulness, 
her  unkindness,  her  sinfulness.  Did  any,  or  did  all  these 
united,  induce  the  Saviour  of  the  world  to  utter  a single  re- 
proach, to  speak  one  unkind,  unfeeling  word ; or  to  hesitate 
in  the  great  work  of  converting  her  to  himself?  Did  they  not 
rather  increase  his  tenderness,  because  he  saw  that  she  was  so 
utterly  destitute,  so  entirely  lost  ? Brethren,  when  will  you 
learn  to  know  the  Saviour  of  sinners?  Why  will  you  not 
learn  it  by  studying  the  Saviour’s  character,  where  alone  it  is 
to  be  found,  in  the  pages  of  his  revealed  word?  You  cannot 
learn  it  in  the  world,  it  is  impossible;  through  all  the  countless 


* Isaiah  liv.  13 ; John  vi.  45. 
12 


t Revelations  v.  9. 


131 


LECTUKE  IV. 


generations  of  our  fallen  race,  there  has  been  no  individual  in 
any,  the  remotest  degree,  to  whom  we  should  dare  to  liken 
Jesus.  There  are  doubtless,  at  all  times,  men  of  kindness, 
affection,  and  sympathy  among  us,  men  who  pity  and  feel  for 
the  sinner,  but  it  is  for  the  sinner  mourning  and  broken-hearted 
that  men  feel ; it  is  for  the  sinner  when  he  ceases  to  deserve 
exclusively  the  name,  that  men  reserve  their  tenderest  sym- 
pathy and  best  compassion.  It  is  not  so  with  Christ.  While 
he  hates  sin,  he  “ willeth  not  the  death  of  a sinner for  were 
we  not  all  sinners,  when  he  loved  us,  even  to  the  death  1 Does 
not  the  Spirit  of  God  most  emphatically  pronounce  this,  when 
he  says,  “ Scarcely  for  a righteous  man  will  one  die ; but 
God  commendeth  his  love  towards  us,  in  that,  while  we  were 
yet  sinners,  Christ  died  for  us.”*  If  you  are  at  this  moment 
sinning  with  the  highest  hand  and  the  proudest  heart, — if  you 
are  now  sitting  among  God’s  people,  a mere  painted  sepul- 
chre, a hardened  hypocrite,  preparing  to  return  to  your  home, 
laughing  to  scorn  all  that  you  have  this  day  heard  of  a Sa- 
viour’s tenderness,  and  a Saviour’s  love,  be  assured  that  that 
same  Saviour,  who  will,  if  you  remain  unchanged,  himself 
pronounce  your  sentence  of  unalterable  and  everlasting  wo, 
by  no  means  wills  your  destruction ; so  far  from  it,  that  he  is 
waiting  to  be  gracious,  and  while  he  must  hate  and  condemn 
the  sin,  is  only  anxious  to  spare,  and  pardon,  and  receive  the 
returning  sinner. 

Do  you  inquire, — Might  I then,  even  now,  stop  in  mid  ca- 
reer ,*  might  I at  once,  borne  along  as  I now  am,  upon  the  full 
tide  of  impiety  and  sin,  but  feeling  my  misery,  and  wretched- 
ness, and  guilt,  and  desiring  to  part  from  it  for  ever, — might 
I even  now,  stretch  out  my  hand,  and  cling,  as  with  a drown- 
ing grasp,  to  my  Redeemer,  and  would  he  not  strike  me  from 
him,  and  say,  “ Depart  from  me,  ye  cursed  ?”  Or  would  he 
not,  at  least,  tell  me  to  seek  him,  when  some  real  and  sub- 
stantial amendment  had  given  proof  of  my  repentance,  and 
when  higher  and  holier  feelings  had  established  themselves 


* Romans  v.  8. 


LECTURE  IV. 


135 


within  my  bosom?  We  answer,  is  there  upon  record  a sin- 
gle instance  to  justify  you  in  such  a conclusion  ? No ! the 
Saviour  is,  pre-eminently,  the  sinner’s  friend.  That  you  are 
a sinner  and  need  him,  that  you  are  a sinner  and  willing  to 
forego  your  sins,  that  you  are  a sinner  and  desirous  to  seek 
and  to  be  saved  by  him,  is  sufficient  claim  to  him,  to  all  he 
is,  to  all  he  can  bestow.  He  came  to  help  you  while  in  your 
sins,  and  to  save  you  from  your  sins,  not  with  the  cold  cour- 
tesy of  the  world  to  congratulate  you  upon  your  escape  from 
difficulties,  from  which  it  never  aided  you  to  flee,  but  to  be 
himself  the  cause  and  the  instrument  of  your  escape.  He  does 
not  stand  upon  the  bank,  and  wait  till  the  drowning  wretch 
has  swum  ashore,  and  then  encumber  him  with  aid.  As  with 
the  sinking  Peter,  so  it  is  with  you ; the  eternal  Son  of  God 
is  with  you  upon  those  dark  waters ; only  stretch  out  your 
hand,  and  it  will  reach  the  Saviour’s  protecting  arm.  Wait 
not,  then,  until  your  motives  are  more  pure,  or  your  faith  more 
strong,  or  your  actions  more  holy,  or  till  you  have  a stronger 
desire  to  be  saved ; attempt  these  things  in  your  own  strength, 
and  all  will  assuredly  be  lost : but  come  at  once  to  him  who 
alone  can  purify  your  motives,  and  strengthen  your  faith,  and 
regulate  your  conduct,  and  give  the  desire.  The  faith  which 
Jesus  gives,  and  which  Jesus  loves,  is  that  which  brings  you 
at  once,  with  all  your  sins  upon  your  head,  like  the  feeble  pil- 
grim, to  drop  your  heavy  burden  at  the  foot  of  the  cross. 
Wait  until  you  are  rid  of  it,  before  you  come,  and  you  will 
for  ever  stay  away.  Nothing  but  the  attraction  of  the  cross 
has  power  to  draw  it  from  you.  Come  only  within  this  bless- 
ed influence,  and  you  will  then  be  enabled  to  “lay  aside  every 
weight,  and  the  sin  which  doth  so  easily  beset  you,  and  to 
run  with  patience,”  and  to  terminate  with  joy,  “ the  race 
which  is  set  before  you.”* 

III.  There  is  still  one  last  and  valuable  hint  to  be  deduced 
from  the  third  of  these  important  incidents,  more  immediately 
before  us  this  day  : it  is  this — since  sin  and  ignorance  are  not 


* Hebrews  xii.  1. 


186  LECTURE  IV. 

barriers  to  keep  you  from  a Saviour’s  love,  still  less  is  suiler- 
ing. 

Let  me,  then,  speak  to  the  sufferer,  as  I have  already  to  the 
ignorant  and  the  sinner.  In  a suffering  world,  there  never 
yet  was  such  an  assembly  as  the  present,  in  which  no  sufferer 
found  a place. 

Is  there,  then,  within  these  walls,  one,  at  this  time  mourn- 
ing for  the  loss  of  friends,  of  health,  of  happiness,  surely  the 
happy  will  not  complain  if  I dedicate  a passing  word  to  an 
afflicted  brother.  I would  say,  then,  to  you  who  mourn, 
though  it  be  but  with  a worldly  or  a selfish  sorrow,  the  inci- 
dent before  us  is  not  destitute  of  encouragement,  even  for  you. 
There  was  nothing  spiritual  in  the  feelings  of  the  nobleman, 
when  he  first  sought  the  Saviour;  his  sorrows  were  simply 
natural,  he  was  mourning  for  a dying  son ; and  yet  how  rea- 
dily, how  instantly,  did  Jesus  sympathize  with  him,  and  help 
him  ! “ Thy  son  liveth,”  were  the  first  words  of  our  compas- 
sionate Redeemer : before  he  converted  his  heart,  he  healed 
his  son.  Do  not  then  say,  but  mine  are  selfish  sorrows,  mine 
are  worldly  cares,  they  never  yet  found  balm  and  consolation 
in  a Saviour’s  love ; w^ere  I to  go  to  him,  it  would  not  be  for 
himself,  but  for  his  gifts.  Brethren,  the  Saviour  did  not  thus 
refine,  when  he  gave  forth  his  invitation,  “ Come  unto  me,  all 
ye  that  travail  and  are  heavy  laden,  and  I will  give  you  rest.”* 
Are  you  travailing  with  sorrow?  are  you  heavy  laden  with 
the  burden  of  oppression  or  wo?  Christ  will  give  you  rest. 
Doubtless,  the  heavily  laden  with  the  burden  of  sin  are  first 
invited,  but  they  exclude  no  other  sufferers.  There  is  no  ex- 
ception of  age,  or  rank,  or  clime,  the  extent  of  the  travail,  or 
the  weight  of  the  burden  ; the  childish  sorrows  of  the  weeping 
schoolboy  are  as  much  the  subject  of  the  Saviour’s  sympathy, 
as  the  matured  wretchedness  of  the  aged  man  ; all  come  with- 
in the  Saviour’s  invitation.  It  is  the  effect  upon  the  sufferer’s 
heart  at  which  Christ  looks,  not  at  the  extent  of  suffering;  the 


* Matthew  xi.  28. 


LECTURE  IV. 


137 


broken  heart,  touched  by  his  Spirit,  may  soon  become  a con- 
trite heart;  and  this  God  has  promised  he  will  not  despise. 

It  is  a powerful  recommendation  to  the  Saviour  that  you  are 
miserable,  and  that  you  believe  that  he  both  can  and  will  re- 
dress your  woes  ; it  is  sufficient  for  him  that  you  come  asking, 
seeking,  knocking.  He  loves  to  be  thus  sought,  and  never 
yet  refused  an  answer  of  consolation  and  peace,  only  be  ear- 
nest in  coming  to  him,  seeking  your  peace,  and  rest,  and  hap- 
piness in  him  ; only  commence  your  acquaintance  thus,  and 
there  is  that  in  Jesus  which  will  never  let  you  go ; there  is 
that  which  requires  only  to  be  known,  to  be  most  fully  and 
entirely  loved.  “ Blessed  are  they  that  mourn,  for  they  shall 
be  comforted your  mourning  may  at  first  be  but  from  na- 
ture’s grief,  but  if  you  seek  and  find  the  Saviour,  he  will  soon 
awaken  a more  tender  chord  than  this ; he  will  soon  strike 
upon  your  flinty  heart,  and  the  living  waters  shall  gush  forth, 
and  tears  of  penitence  shall  intermingle  with  tears  of  suffer- 
ing, until  both  shall  be  succeeded  by  tears  of  joy. 

Finally,  remember,  my  beloved  brethren,  for  your  “ strong 
consolation,”*  that  there  is  not  now  one  glorified  spirit  through 
all  the  realms  of  infinite  space  and  infinite  bliss,  who  did  not, 
when  he  came  the  first  time  to  the  Saviour,  come  ignorant,  to 
be  taught, — sinful,  to  be  pardoned — suffering,  to  be  healed. 
“ Thanks  be  to  God  who  giveth  us  the  victory  through  our 
Lord  Jesus  Christ !”  And  when  that  victory  is  complete,  and 
when  as  victors  we  shall  enter  the  eternal  mansions,  strange 
as  it  may  seem  to  mortal  apprehension,  we  shall  there  dis- 
cover that  suffering,  and  ignorance,  and  sin,  have  peopled 
heaven, 

* Hebrews  vi.  18. 


12* 


138 


LECTURE  V , 


LECTURE  V. 

Luke  iv.  33,  34. 

And  in  the  synagogue  there  was  a man  wliich  had  a spirit  of  an  un 
clean  devil,  and  cried  out  with  a loud  voice,  saying.  Let  us  alone 
what  have  we  to  do  with  thee,  thou  Jesus  of  Nazareth  ? art  thou  coma 
to  destroy  us  ? I know  thee  who  thou  art ; the  Holy  One  of  God.” 

In  resuming  our  lectures  upon  the  deeply  instructive  history 
of  our  Divine  Master,  we  commence  with  his  residence  at  Ca- 
pernaum. This  was  a city  peculiarly  adapted  to  the  purposes 
of  his  ministry,  both  geographically  and  morally ; for  it  stood 
on  the  western  shore  of  the  sea  of  Tiberias,  and  was  the 
dwelling-place  of  that  nobleman,  whose  son  our  Lord  had 
miraculously  healed,  and  whose  present  health,  therefore, 
would  bear  continual  evidence  to  the  Almighty  power  of  the 
Messiah.  While  in  Capernaum,  Christ  recalled  Simon  Peter 
and  his  brother  Andrew,  who  had,  probably  at  our  Lord’s 
desire,  betaken  themselves  to  their  wonted  occupation  during 
the  period  of  their  Master’s  temporary  residence  at  Nazareth  ; 
and  he  added  to  them  the  two  sons  of  Zebedee,  James  and 
John,  who  like  the  former,  were  engaged  as  fishermen  on  the 
lake  of  Tiberias.  His  gracious  and  encouraging  declaration 
was  the  same  to  them  all,  “Fear  not;  from  henceforth  thou 
shalt  catch  men.”*  How  wonderfully  fulfilled,  let  the  day 
of  Pentecost  declare,  when  by  a single  sermon,  preached  by 
one  of  these  very  men,  more  than  three  thousand  souls  were 
enclosed  in  the  gospel  net ; how  far  more  wonderful,  let  the 
present  age  demonstrate,  when  the  same  net,  formed  by  these 
same  Evangelists,  continues  to  enclose  so  large  a proportion 
of  the  inhabitants  of  the  world. 

Our  Lord,  during  his  residence  at  Capernaum,  appears  to 
have  regularly  frequented  the  synagogue,  and  there  instructed 
he  people  in  the  blessed  truths  of  everlasting  life.  Upon  on(j 


* Luke  V.  10. 


LECTUKE  V. 


139 


of  tbe  Sabbath  days  when  thus  employed,  the  evangelist 
informs  us,  that  “ In  the  synagogue  there  was  a man  which 
had  a spirit  of  an  unclean  devil.”* 

The  subject  of  demoniacal  possessions  has  always  been  to 
many  of  the  readers  of  holy  writ,  a difficult  and  perplexing 
one.  To  those  especially  who  are  not  satisfied,  unless  revela- 
tion will  consent  to  be  weighed  and  measured  by  their  own 
puny  reason,  it  has  ever  been,  it  must  ever  be,  mos  embarrass- 
ing. The  manner  in  which  such  men  have  in  all  ages  been 
content  to  solve  the  difficulty,  is  by  supposing  that  whenever 
demoniacal  possession  is  mentioned  in  the  Gospel,  it  is  only 
another  expression  for  insanity.  This  opinion  has  always  had 
many  supporters  among  the  learned,  but  very  few  among  the 
humble  and  lowly  followers  of  our  Lord.  They  are  wisely 
content  to  receive  the  word  of  God,  as  God  has  spoken  it ; 
and  when  that  word  declares  that  a man  is  possessed  by  the 
devil,  they  do  not  venture,  for  the  sake  of  overcoming  a diffi- 
culty, to  affirm  that  it  intended  merely  to  assert,  that  he 
was  insane.  In  fact,  the  circumstances  of  these  possessions 
are  so  peculiar,  that  nothing  but  the  literal  meaning  of 
Scripture  can  be  received  as  in  any,  the  least  degree  satisfac 
tory  with  regard  to  them.  For  instance,  we  hear  of  one 
woman  out  of  whom  Jesus  “ had  cast  seven  devils.”j*  What 
possible  meaning  could  there  be  in  this  declaration  of  the  word 
of  truth,  if  “ demoniacal  possession”  and  insanity  were  con- 
vertible terms  ? Would  there  beany  thing  intelligible  to  be 
gathered  from  the  assertion  that  this  was  the  woman  out  of 
whom  Jesus  had  cast  seven  madnesses  ? And  yet  if  the  one 
really  were  only  intended  to  express  the  other,  there  ought  to 
be  no  impropriety  in  the  exchange.  The  truth  is,  and  it  is  a 
truth  which  cannot  be  too  often  stated,  or  too  implicitly  receiv- 
ed, as  a most  important  canon,  in  the  interpretation  of  the 
word  of  God,  that  the  more  strictly  we  adhere  to  the  plain  and 
literal  meaning  of  Scripture,  when  the  sense  of  the  passage 
will  bear  it,  the  more  correct  will  be  our  knowledge  of  “ the 


* Luke  iv.  33 


t Mark  xvi.  9. 


140 


LECTURE  V. 


mind  of  the  Spirit while  the  most  remote  interpretation  is 
almost  invariably  the  most  incorrect.  The  course  of  wisdom, 
therefore,  not  only  upon  this,  but  upon  every  subject,  is 
simply  to  take  the  word  of  God,  as  we  find  it,  without  any 
reference  to  our  own  opinions,  or  to  human  systems;  and 
where  we  cannot  understand,  there  simply  to  bow  before  infi- 
nite wisdom,  and  to  receive  its  declarations  in  humility  and 
love ; waiting  for  the  day  when  we  shall  see  as  we  are  seen, 
and  know  even  as  also  we  ourselves  are  known. 

It  was,  then,  in  the  synagogue  of  Capernaum  that  our  Lord 
was  first  confronted  with  one  of  those  wretched  beings  who 
were  possessed  by  the  evil  spirit.  Most  improbable  does  it 
appear  that  Satan  should  have  been  so  short-sighted  as  to 
have  wilfully  led  his  victim  to  the  house  of  prayer,  and  to  the 
presence  of  the  Saviour  ; and  we  must  therefore  conclude,  that 
notwithstanding  the  amazing  power  which  the  devil  was  per- 
mitted, at  that  particular  period,  to  exercise  over  the  minds 
and  bodies  of  men,  he  could  not  then  detain  them,  contrary  to 
^heir  will,  from  the  healing  presence  of  the  Lord  Jesus  Christ. 
An  important  and  comforting  consideration  in  every  age  to 
the  tempted  soul ; for  if  Satan  was  thus  limited  in  his  evil 
design,  at  a period  when  his  pow’er  appears  to  have  peculiarly 
predominated,  how  much  more  confidently  may  we  depend 
upon  the  assurance,  that  if  resisted,  he  will  flee  from  us.  It 
is  the  believer’s  comfort  to  know  of  a certainty  that  although 
Satan  may  persuade,  he  cannot  compel ; he  may  allure  you 
through  your  own  lust,*  to  follow  him  as  a retainer  in  his 
train,  but  he  can  never  drag  you,  contrary  to  your  will,  as  a 
prisoner,  at  his  chariot  wheels. 

No  sooner,  in  the  narrative  before  us,  did  the  unclean 
spirit”  behold  the  Saviour,  and  witness  the  power  and  authori- 
ty by  which  he  spake,  than,  impelled  irresistibly,  as  it  would 
appear,  by  the  overwhelming  dread  of  Deity,  in  whose  imme- 
diate presence  he  thus  perhaps  unexpectedly  found  himself, 
“ he  cried  out  with  a loud  voice,  saying.  Let  us  alone,  what 


* See  James  i.  14. 


L E C T IT  11  E V . 


141 


have  we  to  do  with  thee,  thou  Jesus  of  Nazareth  ; art  thou 
come  to  destroy  us  ? I know  thee  who  thou  art,  the  Holy  One 
of  God.”*  How  strange  and  horrible  a scene  for  those  pious 
worshippers  in  the  synagogue  at  Capernaum,  when  their  devo- 
tion was  thus  awfully  interrupted  by  the  avowed  presence  of 
man’s  eternal  enemy!  That  he  is  indeed  never  absent  even 
from  the  holiest  places,  never  idle  even  in  our  most  sacred 
hours,  we  know  by  melancholy  experience  far  too  well ; but 
to  hear  him  thus  crying  aloud  for  mercy,  to  hear  him  at  the 
same  moment  proclaiming  the  Divinity  of  Christ,  and  his  own 
eternal  hostility  to  him,  and  separation  from  him,  must  have 
appalled  the  strongest  mind  in  that  assembly. 

Would  it  were  true,  brethren,  that  when  these  supernatural 
instances  of  Satan’s  power  had  ceased,  all  participation  in 
Satan’s  feelings  had  ceased  with  them  ; would  it  were  true  that 
never,  but  in  the  devil  and  his  angels,  existed  in  dreadful  as- 
sociation, the  knowledge  of  the  truth  of  the  Saviour’s  office, 
and  the  hatred  of  his  person  ! But  alas  1 does  not  every  open 
sinner  who  scornfully  rejects  the  Gospel  for  his  rule  of  life, 
and  the  Lord  Jesus  for  his  Redeemer,  even  while  he  knows 
that  he  cannot  disprove  the  one,  or  disbelieve  the  other,  stand 
at  this  moment  before  God,  in  almost  as  awful  a state  of  dan- 
ger, as  the  unclean  spirit  in  the  synagogue  of  Capernaum  ? 
Blessed  be  God,  though  there  is  a strong  and  fearful  similarity 
in  their  cases,  there  is  yet  a difference,  and  it  is  a great  and 
mighty  difference.  For  the  sinner,  however  obstinate  and 
hardened  and  impenitent  that  sinner  may  be,  “ Judah’s  cleans- 
ing fountain”  still  is  open ; the  blood  of  the  everlasting  cove- 
nant has  freely  flowed ; a door  of  access  to  a throne  of  grace 
stands  wide;  and  no  sooner  is  his  heart  softened  by  the  Spirit 
of  God,  no  sooner  does  he  fall,  a willing  suppliant,  before  that 
throne,  than  he  may  enter  within  the  door  of  grace  and  mercy. 
While  for  that  “ unclean  spirit,”  not  all  the  blood  even  of 
Calvary,  availed  to  rescue  him  from  a horrible  eternity,  or  to 
purchase  a release  from  everlasting  wo ; against  him  that 


^Luke  iv.  33,  34. 


142 


LECTURE  V. 


fountain  is  for  ever  sealed ; that  door  for  ever  closed  ; hope 
itself  shut  out;  despair  triumphant;  and  nothing  left  him  but 
“ a certain  fearful  looking-for  of  judgment,  and  fiery  indigna- 
tion which  shall  devour  the  adversaries.”* 

Suppose  for  a moment,  brethren,  that  within  the  walls  of 
the  synagogue,  our  Lord  had  addressed  that  fallen  spirit,  as 
he  addressed  the  worshippers  at  Nazareth,  I am  sent  “ to 
preach  deliverance  to  the  captives,”f  I offer  it  now  freely  to 
you ; the  value  of  my  blood  shall  go  beyond  the  bounds  of 
space,  and  travel  even  into  the  world  of  infinity,  and  unlock 
the  doors  of  hell ; redemption,  therefore,  is  this  day  freely 
preached  even  to  you,  one  of  its  most  unclean  and  ruined  in^ 
mates.  Do  you  think  that  fallen  spirit  would  have  heard  a? 
sinners  hear,  hesitated  as  sinners  hesitate,  and  listened  to  the 
words  of  the  everlasting  Gospel  as  some,  perhaps,  even  among 
ourselves,  are  at  this  moment  listening  to  it?  No,  words  can- 
not express  the  feelings  with  which  such  a being  would  have 
started  forth  from  his  despondency  and  despair,  to  have  grasp- 
ed at  the  hope  of  even  a momentary  respite  from  his  unutter- 
able pangs.  He  who,  when  he  knew  that  the  Saviour’s  power 
would  only  be  exerted  to  control  his  malignity,  exclaimed, 
“ Let  us  alone,”  would,  with  even  the  faintest  prospect  of  an 
escape,  have  from  mere  selfishness,  fled  to  that  Saviour’s  feet, 
and  even  while  he  hated  the  name  of  Jesus,  would  have  given 
worlds  for  one  sentence  of  his  pardoning  love.  But  to  him 
this  could  not  be  ; he  had  “ kept  not  his  first  estate,”:]:  and 
even  infinite  love  and  infinite  wisdom  had  found  no  remedy. 

“ Behold,  therefore,  the  goodness  and  severity  of  God ; on 
them  which  fell,  severity,  but  toward  thee,  goodness  ;”§  that 
a remedy,  a Saviour,  a Heaven,  all  denied  to  the  angels  who 
fell,  should  all  this  day,  be  freely  offered  to  you.  Let  the 
hardest  hearted  sinner  among  us  bless  God,  that  hope  and 
time  are  not  yet  for  ever  taken  from  him ; that  grace  is  still 
within  the  reach  of  fervent,  faithful  prayer  ; a Saviour  still 
at  hand.  Heaven  still  open,  and  God  stdl  waiting  to  be 

* Hebrew  x.  27.  t Luke  iv.  18.  t Jude  6.  § Rom.  xi.  22. 


LECTURE  V. 


143 


gracious.  ‘‘  What  have  vve  to  do  with  thee  ?”  must  be  the 
devils’  cry,  for  their  sentence  is  pronounced,  since  hell  itself 
IS  their  prepared  inheritance,*  from  which  there  is  no  escape. 
While,  if  the  sinner,  by  a hardened  perseveranee  in  iniquity, 
comes  to  the  same  dreadful  fate,  it  is  because  he  prefers  diso- 
bedience to  holiness,  the  world  to  Christ,  hell  to  heaven  ; it  is, 
as  our  Lord  himself  declared,  because,  “ ye  will  not  come 
unto  me,  that  ye  might  have  life.” 

No  sooner  had  the  “ unclean  spirit”  borne  this  remarkable 
testimony,  “ I know  thee  who  thou  art,  the  Holy  One  of  God,” 
than  “ Jesus  rebuked  him  saying.  Hold  thy  peace  and  come 
out  of  him.  And  when  the  devil  had  thrown  him  in  the 
midst,  he  came  out  of  him  and  hurt  him  not.  And  they  were 
all  amazed,  and  spake  among  themselves,  saying.  What  a 
word  is  this ! for  with  authority  and  power  he  commandeth 
the  unclean  spirits,  and  they  come  out.” 

Behold  a second  source  of  encouragement  for  the  tempted 
disciple  of  the  Lord  Jesus  Christ ; you  know  something,  by 
experience,  of  the  power  of  your  great  and  eternal  enemy ; 
you  are  “ not  ignorant  of  his  devices. ”f  You  feel  them,  if 
you  know  your  own  hearts,  in  the  trials  of  every  day,  in  the 
temptations  of  every  hour.  His  knowledge  is  so  vast,  his 
cunning  so  deep,  his  influence  so  astonishing,  that  man  is  as 
nothing  in  his  hands;  he  rules  and  governs  him  at  his  will. 
There  is  but  one  refuge  from  his  power,  and  this  is  by  throw- 
ing yourself  into  the  arms  of  his  eternal  Conqueror.  As  long 
as  you  continue  out  of  Christ,  the  devil  is  omnipotent  against 
you  ; but  once  united  to  him,  and  you  may  regard  Satan  as 
a conquered  enemy ; you  are  placed  beneath  the  cover  of 
that  shield  from  which  the  fiery  darts  of  the  wicked  one  fall 
harmless  and  innocuous.  “ Be  strong  in  the  Lord,  and  in  the 
power  of  his  might.”:};  Even  when  temptations  are  at  the 
worst,  when  every  faculty  of  your  soul  seems  to  be  in  league 
with  the  tempter,  still  cling  to  the  Redeemer  with  mighty 
prayer,  and  weak  and  helpless  though  you  be,  he  will  fulfil 


*See  Matthew  xxv.  41. 


t2Cor.  ii.  11. 


t Ephesians  vi.  10, 


114 


LECTURE  V. 


his  promise,  and  make  you  more  than  conqueror,  for  his  own 
sake  who  loved  you.  So  shall  you  be  enabled  at  the  last,  to 
take  up  the  triumphant  song  of  the  redeemed,  ‘‘  VVe  overcame 
by  the  blood  of  the  Lamb.”* 

No  sooner  had  our  Lord  left  th(^  synagogue,  after  this  signal 
instance  of  his  divine  power  over  the  spirits  of  darkness,  than 
he  “ entered  into  the  house  of  Simon  and  Andrew,  with  James 
and  John,”*!*  “And  Simon’s  wife’s  mother  was  taken  with  a 
great  fever,  and  they  besought  him  for  her.”:}:  How  indefati- 
gable was  the  good  Physician  ; one  hour  removing  the  spiritu- 
al ailments,  and  the  next  the  bodily  diseases  of  his  people  ; 
evidencing  far  more  clearly  than  words  could  speak,  that 
there  is  nothing  above  his  power,  nothing  beyond  his  willing- 
ness to  heal.  See  also  in  this,  the  blessed  effect  of  interces- 
sory prayer,  “ They  besought  him  for  her.”  Doubtless 
Jesus  loved  Peter,  and  therefore  could  not  be  indifferent  to  the 
sufferings  of  his  mother,  and  yet  he  waited  until  he  was 
besought ; so  truly  does  our  Lord  delight  to  hear  the  voice  of 
his  praying  people,  that  he  delays  many  a blessing,  and  holds 
back  many  a mercy,  until  he  has  heard  the  voice  of  faithful 
fervent  supplication,  entreating  for  that  which  he  is  far 
more  ready  to  bestow,  than  we  to  ask.  As  soon  as  he  had 
been  besought  in  the  present  instance,  he  entered  the  house, 
and  stood  over  the  poor  sufferer,  and  as  St.  Mark  adds,  “ took 
her  by  the  hand,  and  lifted  her  up,”§  and  “ rebuked  the  fever, 
and  it  left  her  ; and  immediately  she  arose,  and  ministered 
unto  them. ”11  The  greatest  pleasure  of  her  renewed  life  was 
to  be  employed  like  Martha  in  ministering  to  the  wants  of 
Jesus,  or  like  Mary,  in  sitting  at  his  feet. 

How  many  are  there  here  present  this  day,  who  have  like 
the  mother-in-law  of  Peter,  been  raised  from  beds  of  sickness, 
not  by  the  power  of  medicine,  but  by  the  tender  mercy  of  the 
Lord  Jesus  Christ ! The  past  season  has  been  one  of  fearful 
malady,  and  of  no  common  visitation  ;1[  many  have  been  cut 

* See  Revelations  xii.  11.  t Mark  i.  29.  t Luke  iv.  .38.  § Mark  i.  31 

y Luke  iv.  39.  ^ Preached  shortly  after  the  visitation  of  the  cholera 


LECTURE  V. 


145 


off  in  the  midst  of  health  and  strength,  the  promise  of  whose 
future  years  was  quite  as  bright,  and  quite  as  confident,  as 
your  own.  Many  now  present  have  been  warned  and  threat- 
ened, and  laid  on  beds  of  sickness,  and  carried  even  within 
sight  of  the  opening  grave,  and  by  the  tender  mercy  of  our 
God,  healed  and  brought  back  again,  the  malady  rebuked, 
and  death,  for  the  present,  driven  from  his  prey.  It  would 
be  well  to  ask.  How  many  of  us  so  warned  and  so  favoured 
then,  are  to  be  found  now,  like  her  of  whom  we  speak,  minis- 
tering to  the  Lord  Jesus  Christ,  and  to  the  wants  of  his 
people  ? Every  mercy  is  attended  by  some  kindred  duty, 
who  follows  closely  in  her  train  ; and  when  the  former  has 
paid  yo-u  her  passing  visit  of  tenderness  and  love,  the  latter 
offers  herself  to  you  as  an  abiding  guest.  If  the  mercy  of 
returning  health  have  visited  you  upon  your  couch  of  suffer- 
ing, or  your  bed  of  sickness,  then  the  duty  of  a closer  walk 
with  God,  a more  grateful  attendance  upon  his  blessed  Son, 
was  her  companion.  It  is  a painful  and  a bitter  thing,  to  see 
how  often  with  recovered  health,  come  forgetfulness  of  the 
mercy,  and  neglect  of  the  kindred  duty,  until  the  world  having 
re-established  its  supremacy,  and  every  hour  and  every 
thought  having  again  passed  into  its  service,  the  neglected  and 
forgotten  duty  is  driven  forth,  like  the  dove  from  the  ark  of 
Noah  to  return  no  more  for  ever. 

My  brethren,  if  you  value  warnings,  if  you  value  mercies, 
or  rather  if  you  value  the  God  of  warnings  and  the  God  of 
mercies,  you  will  be  careful  that  it  be  not  so  with  you.  We 
have  seen,  every  minister  of  God  has  seen,  those  on  a bed  of 
sickness  whose  hearts  have  appeared  to  be  subdued  and  soft- 
ened under  the  pressure  of  present  anguish  and  the  fear  of 
approaching  death.  The  world  has,  for  the  first  time,  been 
revealed  to  them  in  its  true  colouring,  its  wealth,  its  honours, 
its  attractions,  all  baubles  light  as  air;  w'hile  those  things  for 
which  alone,  during  health,  their  souls  have  panted,  would  not, 
even  if  bestowed  upon  them  in  a richer  abundance  than  ever 
filled  their  worldliest  day-dream,  have  contributed  a moment’s 
13 


146 


LECTURE  V. 


gratification,  or  alleviated  a moment’s  pain.  What  anxiety 
was  there  then,  to  hear  of  the  sinner’s  hope  and  the  sinner’s 
Saviour  ! What  delight  to  know,  that  it  was  even  then,  not 
loo  late  ; that  the  way  was  open,  the  door  still  unbarred,  and 
that  the  truly  penitent  believer,  even  at  the  eleventh  hour, 
might  enter  in.  Then  have  we,  like  Peter’s  kindred,  besought 
the  Saviour  for  the  sick  and  suffering  sinner,  and  then  has  he, 
that  unchangeably  gracious  Redeemer,  heard  our  prayers,  and 
been  entreated  for  the  sick,  and  rebuked  the  malady,  and 
raised  the  patient.  And  then  has  come  the  most  grievous  dis- 
appointment whieh  ever  befall-s  the  minister  of  Christ,  the 
return  to  sin  and  folly,  of  those  whom  he  vainly  hoped,  had 
been  made  partakers  of  the  pardoning  and  renewing  Spirit  of 
our  God.  While  a gracious  Saviour  was  engaged  in  answer- 
♦ ing  our  cry  for  mercy, — and  how  fearfully  does  the  conside- 
ration increase  the  heartless  ingratitude  of  the  backslider — at 
the  very  time  that  the  heavenly  Physician  was  bringing  to 
him  returning  ease  and  health,  the  recovering  patient  was  day 
by  day  drawing  off  to  a greater  distance  from  the  Author  of 
all  his  mercies.  We  trusted  that  the  Saviour  had  rescued  one 
more  sheep  of  his  fold  from  the  fangs  of  the  destroyer,  had 
secured  one  more  jewel  for  his  crown  ; instead  of  which,  he 
has  been  obliged  to  confess,  “ I have  laboured  in  vain,  I have 
spent  my  strength  for  naught,  and  in  vain.  ’*  Every  day  we 
discover  by  some  little  symptom,  the  backward  course  of  the 
recovering  sinner.  All  anxiety  respecting  his  spiritual  state 
is  at  an  end ; the  Bible  which  used  to  be  seen  beside  the  suf- 
ferer is  no  longer  there,  its  place  supplied  by  some  book  of 
imaginative  folly  or  worthless  trifling  ; the  desire  for  spiritual 
converse  is  over,  and  any  subject  of  temporary  interest 
supplies  its  place;  until  at  length,  health  and  worldliness, 
bodily  strength  and  spiritual  indifference,  are  together  re-es 
tablished. 

Brethren,  you  who  have  been  on  beds  of  sickness,  you  who 
still  feel  the  liability  of  your  frail  frame  to  all  the  thousand 


^ See  Isaiah  xlix.  4,  where  this  language  is  applied  to  the  Saviour. 


LECTURE  VI- 


147 


maladies  which  lead  down  to  death,  and  yet  in  spiritual  things 
have  profited  nothing  by  your  visitation,  remember  that  the 
patience  of  the  good  Physician  may  be  too  often  tried  ; that 
the  strivings  of  his  good  Spirit  may  be  too  often  resisted ; his 
influences  for  ever  quenched.  There  is  a dtiy  coming,  when 
the  entreaties  of  beseeching  friends,  the  prayers  of  ministers, 
the  cry  of  anguish,  wiH  be  alike  unheard  and  disregarded  by 
our  God ; when  the  only  companions  of  a sick,  and  it  may  be 
a dying  bed,  will  be  the  recollection  of  mercies  unacknow- 
ledged, of  resolutions  unkept,  of  compassion  and  love  wasted 
upon  one  who  has  made  no  return. 

May  the  good  Spirit  of  our  God  carry  the  present  warning 
to  hearts  which  none  other  yet  has  reached  ,*  may  he  of  his 
infinite  mercy  perform  that  in  an  hour  of  health,  which  days 
of  sickness  have  not  affected  ; and  may  you  be  led  now  to 
minister  of  your  substance,  your  time,  your  influence,  to  God, 
feeling  no  gifl  too  good  for  him,  no  sacrifice  but  a W’hole 
heart,  sufficient  to  lay  upon  his  altar. 


LECTURE  VI.  • 

Mark  ii.  5. 

“When  Jesus  saw  their  faith,  he  said  unto  the  sick  of  the  palsy,  Son, 
thy  sins  be  forgiven  thee.** 

The  course  of  the  history  in  which  we  are  engaged,  will 
this  morning  bring  before  us  two  remarkable  instances  of  our 
Lord’s  supernatural  power;  the  first  exhibited  in  the  neigh- 
bonrhood  of  Capernaum,  during  one  of  those  circuits  which 
he  frequently  made  while  resident  there,  and  the  second  within 
the  city  itself.  All  such  instances  are  well  worthy  our 
serious  consideration ; but  these  appear  peculiarly  so,  from 
the  fact,  that  in  the  first,  otir  Lord  clearly  typified^  and  in  the 
second,  plainly  and  unequivocally  proclaimed  his  divine 

power  of  FORGIVING  SIN. 


148 


LECTURE  VI. 


The  first  of  these  miracles  is  our  Lord’s  cure  of  the  leper 
which  is  introduced  here  upon  the  authority  of  St.  Mark,  at 
the  fortieth  verse  of  his  first  chapter,  where  we  read  that, 
“ there  came  a leper  to  Jesus.”  Observe  then,  first,  the  state 
of  the  person  in  favour  of  whom  our  Lord’s  miraculous  power 
was  about  to  be  exerted. 

He  was  “ a leper.”  St.  Luke  adds,  he  was  “ a man  full  of 
leprosy.”* 

Perhaps  of  all  the  diseases  to  which  the  human  frame  was 
liable,  the  leprosy  was  the  most  astonishing  and  the  most 
appalling.  It  affected  not  merely  the  body  of  the  sufferer, 
which  it  covered  with  deep  bright  spots,  eating  through  the 
skin  into  the  very  flesh,  and  spreading  like  one  great  cancer 
over  the  whole  frame ; but  in  some  supernatural  manner,  it 
broke  forth  upon  the  garments,  in  green  and  reddish  spots, 
fretting  them  away  ; it  even  contaminated  the  walls  of  the 
dwelling  houses,  marking  them  with  “ hollow  strakes,” 
“ greenish  or  reddish,  which  in  sight  were  lower  than  the 
wall  z.  e.  corroding  not  merely  the  plaster,  but  eating  even 
into  the  stones  of  which  the  houses  were  built. 

For  this  terrible  disorder  no  cure  had  ever  been  discovered  , 
when  a house  was  the  subject  of  it,  it  was  ordered  to  be  pulled 
down,  and  utterly  destroyed.  When  it  was  found  upon  the 
garments,  they  were  directed  to  be  burnt.  When  any  individual 
was  attacked  with  it,  he  was  commanded  to  apply  not  to  the 
physicians,  but  to  the  priests  ; and  to  them  not  for  healing,  to 
which  no  human  power  pretended,  but  simply  to  ascertain 
whether  he  was  really  the  subject  of  this  dreadful  malady ; 
and  if  he  were,  the  priest  was  to  pronounce  him  unclean, 
to  send  him  forth  to  dwell  alone,  separated  from  the 
habitations  and  haunts  of  men,  his  clothes  rent,  his  head  bare, 
a covering  upon  his  face,  and  condemned  perpetually  to  cry 
whithersoever  he  went,  “ unclean,  unclean,”:]:  lest  any  passer- 
by should  unwittingly  come  in  contact  with  a malady  as  con- 
tagious as  it  was  loathsome  and  disgusting. 


• Luke  V.  12. 


t Leviticus  xiv.  37. 


t Leviticus  xiii.  45. 


LECTURE  VI. 


149 


It  was  always  regarded  by  the  Jews,  as  a direct  visitation 
from  the  hand  of  God,  himself,  for  the  punishment  of  sin;  and 
to  this  they  were  probably  led,  not  only  by  the  supernatural 
features  of  the  malady,  but  by  the  fact  that  in  at  least  three 
very  striking  instances  of  their  history,  the  case  of  Miriam,  of 
Gehazi,  and  of  Uzziah,  the  leprosy  had  been  pronounced  by 
the  Almighty  who  inflicted  it,  to  be  the  immediate  punishment, 
of  some  committed  transgression.  Indeed,  our  Lord  himself 
rather  corroborated  than  discountenanced  this  opinion,  when 
he  said  after  one  of  his  many  cures  of  this  disorder,  “ Sin  no 
more,  lest  a worse  thing  come  unto  thee.”* 

Such,  then,  was  the  nature  of  the  malady  with  which  the 
applicant  now  before  our  Lord  was  most  grievously  afflicted  r 
and  a more  accurate  type  of  sin,  the  malady  of  the  soul,  n^* 
bodily  disease  ever  yet  presented.  Like  the  leprosy,  sin  also 
is  deeply  contagious  and  incurable  by  human  remedies,  or 
human  physicians  ; while  the  sinner,  if  he  remain  uncleansed, 
will  be  as  completely  banished  throughout  eternity  from  the 
society  of  the  holy  and  the  happy,  as  the  leper  was,  from  the 
company  of  the  uninfected  among  the  children  of  Israel.  Even 
the  supernatural  effects  of  this  wonderful  disorder,  are  not 
without  their  counterpart  in  the  leprosy  of  sin  ; for  fhe  very 
house  of  the  sinner  is  an  infected  house  ; his  family  and 
household  are  too  often  partakers  with  him  in  the  guilt  and 
punishment  of  the  disease ; while  an  expression  made  use  of 
by  St.  Jude  would  make  it  appear,  that  even  the  contaminated 
garments  of  the  leper  are  not  without  some  typical  resem- 
blance, in  that  far  more  fearful  disease  of  which  we  are  speak- 
ing, when  he  says,  “ But  ye  beloved,  building  up  yourselves  in 
your  most  holy  faith,  praying  in  the  Holy  Ghost,  keep  your- 
selves in  the  love  of  God,  looking  for  the  mercy  of  our  Lord 
Jesus  Christ,  unto  eternal  life,”'(*  . . . “ hating  even  the  gar- 
ment spotted  by  the  flesh.”:]:  Evidently  intending  to  recom- 
mend to  Christians  as  complete  a separation  from  sinners  and 


* John  V.  14. 
13* 


t Jude,  20,  21. 


t Jude,  23. 


150 


LECTURE  VI. 


‘heir  pursuits,  as  the  Israelites  were  commanded  to  maintain 
owards  their  leprous  neighbours. 

Upon  seeing  Jesus  we  are  told,  that  the  leper  “ kneeling 
down  to  him,”*  “ worshipped  him,”f  and  “ fell  on  his  face, 
and  besought  him,  saying  unto  him.  Lord,  if  thou  wilt,  thou 
canst  make  me  clean. ”:j:  A very  remarkable  evidence  of 
faith  on  the  part  of  the  patient ; he  knew  full  well  that  no 
human  power  could  heal  him ; that  for  his  dreadful  malady, 
the  aid  of  the  physician  was  hopeless  ; and,  therefore,  in  thus 
confidently  addressing  Jesus,  he  certainly  demonstrated  that 
if  he  was  not  actually  aware  of  his  divinity,  he  believed  him 
to  possess  a power,  to  which  no  other  living  being  laid  the 
remotest  claim. 

“ And  Jesus,”  continues  St.  Mark,  “ moved  with  compas- 
sion, put  forth  his  hand,  and  touched  him,  and  saith  unto  him, 
I will,  be  thou  clean. ”§  The  leper  had  said  that  it  depended 
on  the  will  of  Christ,  and  on  that  alone,  “ If  thou  wilt :” 
Christ  at  once  acknowledges  the  truth  of  that  assertion,  by  the 
independent  language  of  his  reply.  Not  as  the  disciples,  in 
the  case  of  their  miraculous  cures  in  the  name  of  another ; 
not  even  as  the  prophets  of  old,  by  the  will  of  God,  but  simply 
in  his  own  name,  and  by  his  own  will,  “ I will.”  Who  can 
close  their  eyes  against  the  powerful  evidence  which  such 
facts  as  these  adduce  to  the  divinity  of  the  Lord  Jesus  Christ  1 
Is  an  incurable  disease  to  be  removed  from  the  body  ? the 
Lord  of  life  has  only  to  speak  the  word,  “ I will,”  and  it  is 
done.  Is  the  equally  incurable  soul  of  the  sinner  to  be 
healed  and  saved  ? the  King  of  Glory  has  only  to  say,  “ I 
will,”  and  it  is  effected.  “ Father,  I will  that  they  also,  whom 
thou  hast  given  me,  be  with  me  where  I am  ; that  they  may 
behold  my  glory.”|| 

As  the  Divine  authority  of  Christ  was  thus  wonderfully 
manifested  on  this  occasion,  so  also  were  his  tenderness  and 
love.  We  are  expressly  told  that  “Jesus  was  moved  with 


* Mark  i.  40. 
^ Mark  i.  41. 


t Matthew  viii.  2. 
II  John  xvii.  24. 


r Luke  V.  12. 


LECTURE  VI. 


151 


compassion”  to  this  work  of  mercy.  And  had  we  not  been 
thus  informed,  we  might  have  gathered  it  from  the  very  man- 
ner in  which  he  applied  himself  to  the  undertaking  ; no  sooner 
did  the  cry  of  that  loathsome  creature,  whom  probably  no 
other  being  in  existence  would  willingly  have  approached, 
come  within  the  hearing  of  our  Lord,  than  the  tender  and 
compassionate  Saviour,  instead  of  standing  at  a distance  from 
him,  and  calling  aloud  those  words  of  power  which  were  to 
drive  away  that  cruel  malady,  not  only  suffered  him  to  draw 
near,  but  even  laid  his  hands  upon  him,  while  he  spoke  his 
cure  : “ Jesus,  moved  with  compassion,  put  forth  his  hand,  and 
touched  him.”  Trivial  as  this  act  may  appear,  how  deeply 
must  the  leper  have  felt,  how  highly  esteemed  so  unheard-of 
an  instance  of  condescending  love  ! The  dearest  friend,  the 
nearest  relative  whom  that  poor  sufferer  possessed,  would  not 
have  done  what  Jesus  did ; that  disease  had  broken  all  the 
bonds  of  affinity,  and  dissolved  the  closest  ties  of  friendship : 
from  the  day  that  the  priest  had  pronounced  the  “ deep  bright 
spot”^  to  be  the  burning  leprosy,  no  human  voice  had  ever 
spoken  kindness  to  him  ; no  human  hand  had  ever  touched 
him ; but  now  the  Saviour,  as  if  to  add  to  his  unspeakable 
mercy,  began  by  treating  him  with  an  affectionate  sympathy 
to  which  he  had  long  been  utterly  a stranger.  And  what 
the  Lord  thus  commenced  in  tenderness,  he  consummated  in 
power;  “As  soon  as  he  had  spoken,  immediately  the  leprosy 
departed  from  him  and  he  was  cleansed.” 

Was  the  leprosy  so  remarkable  a type  of  sin,  in  its  incura- 
bleness, in  its  contagion,  in  its  uncleanliness,  in  its  pollution, 
then  surely  we  may  behold,  in  the  incident  before  us,  some- 
thing typical  of  the  manner  in  which  our  gracious  Lord  will 
deal  with  the  sinner  ! This  man  was  not  only  a leper,  he 
was  “ full  of  leprosy  are  you  not  only  a sinner,  not  merely 
confessing  yourself  a sinner,  as  all  the  world  are  sinners,  but 
do  you  feel  that  the  deeply  spreading  malady  has  made  its 
way  through  all  the  thoughts  and  affections  and  feelings  of 


* Leviticus  xiii.  2. 


t Luke  V.  12. 


152 


LECTURE  VI. 


your  soul;  tnat  while  all  have  sinned,  you  are  full  of  sin? 
that  you  have  wasted  opportunities  of  improvement,  which  to 
others  have  never  been  vouchsafed  ? that  you  have  disregarded 
mercies,  which  were  never  shown  to  them  ? that  if  you  can- 
not say  wdth  St.  Paul  that  you  are  the  chief  of  sinners,  you 
can  yet  say,  that  you  know  not  one  whose  ingratitude  has 
been  of  a deeper  dye,  and  whose  forgetfulness  of  God  has 
been  of  wider  extent  than  your  own  ? that  your  malady  is 
incurable  by  human  remedies?  and  that  unless  the  great  and 
Heavenly  Physician  take  compassion  on  you,  “ unclean,  un- 
clean,”* must  be  your  cry  throughout  eternity  ? — Then  imitate 
the  example  of  your  brother  leper.  He  humbled  himself  at 
the  feet  of  Jesus,  he  spoke  to  no  one  else,  he  sought  no  other 
aid,  he  cared  for  no  other  remedy,  he  knew  the  utter  hopeless- 
ness of  all  human  medicines,  and  came  at  once  to  the  Hea- 
venly Physician.  So  come  to  the  Shepherd  and  Bishop  of 
t^our  souls.  Come  with  the  same  humility,  and  yet  with  the 
same  unshrinking  confidence,  as  the  leper  came;  say,  like 
Mm,  Lord,  I also  know  and  feel,  that,  “ If  thou  wilt  thou  canst 
make  me  clean.”  You  will  meet  with  the  same  kindness, 
the  same  affectionate  condescension,  the  same  cure.  That 
Saviour,  who  did  not  hesitate  to  touch  the  leper,  will  feel  no 
reluctance  to  lay  his  healing  hand  on  you.  If  your  cure  be 
delayed,  it  is  you  only  who  are  the  cause  of  the  delay.  Christ 
is  more  anxious  to  heal  than  you  are  to  be  healed ; more 
ready  to  hear,  than  you  to  pray ; more  willing  to  pardon  than 
you  to  sue  for  it.  Every  hour  that  the  dark,  deep  leprous 
spot  remains  upon  the  sinner’s  soul,  is  robbing  God  of  his 
glory,  the  Saviour  of  his  reward.  The  first  faint,  but  heart- 
felt cry,  for  spiritual  cleansing,  forces  its  upward  way  through 
all  the  opposing  atmosphere  of  earth,  and  stays  not,  until  it  is 
heard  by  the  rejoicing  myriads  around  the  throne. 

But  the  returning  sinner  needs  every  encouragement  which 
God  can  give,  to  induce  him  to  apply  for  pardon  and  accept- 
ance where  alone  they  are  to  be  found,  at  the  feet  of  Jesus. 


^ Leviticus  xiii.  12. 


• LECTURE  VI. 


153 


Every  feeling  of  the  natural  heart  is  so  opposed  to  this 
simple  method,  every  device  of  Satan  is  so  successfully  em- 
ployed in  keeping  us  away  from  this  only  plan  of  salvation 
which  God  has  offered,  that  the  life  of  Jesus  teemed  with  invi- 
tations and  encouragements  and  persuasions  to  this  one  great 
and  most  desirable  end.  No  sooner,  therefore,  had  our  Lord 
made  an  end  of  thus  prefiguring  by  the  healing  of  the  leper, 
his  power  and  his  willingness  to  cure  that  fatal  malady  of  the 
soul,  of  which  this  bodily  ailment  was  the  acknowledged  type, 
than  he  hastens  to  proclaim  what  he  had  now  prefigured  ; and 
the  opportunity  of  which  he  availed  himself  was  the  fol- 
lowing. 

“ It  came  to  pass  on  a certain  day,  as  he  was  teaching”* 
“ in  the  house,”']’  and  ‘‘  many  were  gathered  together,  inso- 
much that  there  was  no  room  to  receive  them,  no,  not  so 
much  as  about  the  door,  he  preached  the  word  unto  them.”:]: 
Active  and  indefatigable  as  our  Lord  was  in  preaching  in  their 
synagogue  publicly  upon  the  Sabbath  day,  he  considered  this 
as  no  sufficient  reason  for  not  instructing  the  people  in  the  same 
blessed  truths  on  every  day,  in  private,  and  in  his  own  house. 
Where  the  heart  is  full  of  the  love  of  God,  no  time  will  appear 
inappropriate,  no  place  unseemly,  to  speak  of  all  his  wondrous 
works  of  providence  and  grace  ; “ out  of  the  abundance  of  the 
heart,  the  mouth  speaketh.”§  And  while  Christ  was  thus 
preaching,  and  Pharisees  and  doctors  of  the  law  were  sitting 
by,  to  cavil  as  they  heard,  suddenly  the  roof  of  the  house  was 
opened  up,  and  a paralytic  man  lying  on  a bed  was  lowered 
into  the  room  by  four  of  his  friends,  and  was  dropt  as  it  were 
at  the  very  feet  of  the  Saviour.  Not  a word  appears  to  have 
been  spoken  by  any  of  the  party  ; the  sick  man’s  friends,  who 
remained  on  the  roof,  and  were  no  doubt  looking  down  with 
the  deepest  anxiety,  to  watch  the  result  of  their  affectionate 
labour,  conceived,  and  truly  conceived,  that  the  silent  misery 
of  the  sufferer,  would  plead  his  cause,  far  more  effectively  than 
their  best  eloquence  ; while  the  sick  man  himself,  apparently 


•^Luke  V.  17. 


t Mark  ii.  1. 


t Mark  ii.  2.  § Matthew  xii.  34. 


154 


LECTURE  VI. 


unable  to  speak,  from  the  grievous  and  affecting  malady  under 
which  he  laboured,  was  content  to  lie  at  the  feet  of  Jesus,  and 
there  to  trust  to  his  divine  compassion.  It  is  not  easy  to  con- 
ceive a more  powerful  appeal  to  the  heart  of  Christ,  than  the 
sight  of  that  mule  sufferer  ; while  the  whole  incident  was  one 
well  calculated  to  affect  every  individual  there  present,  with 
the  most  intense  interest  both  in  the  fate  of  the  patient,  and 
in  the  conduct  of  our  Lord. 

The  evangelist  continues,  “ When  Jesus  saw  their  faith,”* 
i,  e the  faith  of  all  the  parties  engaged  in  this  most  silent,  and 
yet  most  eloquent  appeal,  he  paused  in  the  midst  of  his  dis- 
course, and  looking  upon  the  poor  paralytic,  as  he  lay 
stretched  upon  his  bed  at  the  Saviour’s  feet,  he  said  unto  him, 
“ Son  be  of  good  cheer,  thy  sins  be  forgiven  thee.”f  How 
much  of  tenderness,  mingled  with  compassion,  was  there  in 
this  first  address  ! Although  a sufferer,  not  the  less  a son  ! 
and,  brethren,  not  the  less  a sinner ! no  bodily  suffering  can 
atone  for  sin.  Grievous,  therefore,  to  the  eye  of  man,  as  was 
the  outward  ailment  under  which  the  paralytic  lingered,  it  was 
neglected  by  the  eye  of  Deity,  for  the  far  more  fatal  malady 
which  lay  within.  And  like  a skilful  physician,  our  Lord 
left  the  merely  symptomatic  disorder,  to  strike  at  the  root  of 
the  disease,  and  carry  health  and  healing  there.  But  there 
was  yet  another  reason  for  this  conduct  of  our  Lord,  and  one 
which  affected  all  around  him,  as  nearly  as  him  to  whom  he 
spake.  His  remarkable  assertion,  “ Son,  thy  sins  be  forgiven 
thee,”  brought  the  question  of  the  claims  of  our  Lord  at  once 
to  the  most  decisive  issue.  The  Scribes  and  Pharisees  who 
surrounded  him,  “ now  began,”  from  secret  and  silent  cavil- 
ling, “ to  reason,”:};  saying,  “ This  man  blasphemeth.”§  “ Who 
can  forgive  sins,  but  God  alone  ?”1|  Observe,  then,  the  impor- 
tant and  conclusive  testimony  borne  by  our  Lord.  He  imme- 
diately replied,  “ Wherefore  think  ye  evil  in  your  hearts  ? 
For  whether  is  easier,  to  say  to  the  sick  of  the  palsy.  Thy 


* Mark  ii.  5. 

§ Matthew  ix.  3. 


f Mark  ix.  2. 
II  Luke  V.  21. 


t Luke  V.  21. 


LECTURE  VI. 


155 


sins  be  forgiven  thee,  or  to  say,  Arise  and  walk  ?”*  “ But 

that  ye  may  know  that  the  Son  of  man  hath  power  on  earth 
to  forgive  sins,  (then  saith  he  to  the  sick  of  the  palsy)  Arise, 
take  up  thy  bed,  and  go  into  thine  house.”f  “ And  immedi- 
ately the  sick  man  rose  up  before  them,  and  took  up  that 
whereon  he  lay,  and  went  forth  before  them  all,  and  departed 
to  his  own  house  glorifying  God.” 

The  great  end  and  object  of  the  whole  miracle,  then,  ap- 
pears to  have  been  this, — that  all  ‘‘  might  know  that  the  Son 
of  man  hath  power  to  forgive  sins.”  And  the  process  by 
which  this  important  fact  was  established  was  as  simple,  as 
it  was  unanswerable  and  conclusive.  It  was,  as  if  our  Lord 
had  said  to  his  opponents.  You  declare  truly  that  none  but 
God  can  forgive  sins ; I assert  that  I have  forgiven  those  of 
this  poor  paralytic ; of  the  truth  or  the  falsehood  of  this  you 
can  be  no  judges,  but  I will  appeal  from  that  which  does  not 
fall  within  the  range  of  your  observation,  to  that  of  which  all; 
even  the  most  uninformed,  can  judge.  Here  is  a man  whose 
whole  frame  is  paralyized,  none  but  God  can  restore  and  re- 
novate the  body,  which  none  but  God  could  originally  create ; 
now,  if  by  a single  word  I am  able  to  restore  this  man  to  his 
pristine  health,  and  strength,  and  vigour,  where  is  the  caviller 
who  will  venture  to  assert  that  I am  unable  to  forgive  his  sin  ? 

By  a single  word,  then,  our  Lord  restored  the  paralytic ; 
and  by  this  wonderful  proof  of  his  divine  authority,  he  con- 
vinced every  unprejudiced  observer,  that  “ the  Son  of  man 
had  power  on  earth  to  forgive  sin.” 

In  conclusion,  let  us  endeavour  each  for  himself,  to  view 
our  Lord  in  that  peculiar  character  in  which  these  two 
remarkable  miracles  so  plainly  present  him  to  us,  as  the  sin- 
forgiving  Jesus.  If  while  on  earth  he  assumed  this  title,  and 
so  strikingly  proved,  while  he  asserted,  his  undeniable  right  to 
it,  how  much  more  unquestionable  must  be  that  attribute  now, 
when  he  sits  upon  the  throne  of  his  glory,  to  which  God’s 
word  declares  that  he  was  exalted,  expressly  to  “ give  repent- 


* Matthew  ix,  4. 


t Luke  V.  25. 


156 


LECTURE  VI. 


ance  and  the  remission  of  sins  ?”*  Who  that  has  seen  his  wil- 
lingness to  pardon,  while  on  earth,  can  have  a moment’s 
doubt,  as  to  his  perfect  readiness,  now  in  heaven  ? We  would, 
then  earnestly  inquire,  Are  any  among  you  desirous  to  know 
the  Lord  Jesus  Christ  as  a sin-forgiving  Saviour?  What 
prevents  you  from  acquiring  this  knowledge  ? The  way  of 
access  is  freely  open  to  you  ; yes,  to  all,  to  each.  It  is  so 
plain,  so  simple,  that,  “ the  wayfaring  man  cannot  err  there- 
in.”’!’  It  is  this,  and  only  this,  which  God  requires  of  you, 
to  make  you  a partaker  of  his  perfect  forgiveness.  Retire 
into  your  chamber,  and  before  that  Saviour  who  seeth  in 
secret,  open  your  heart  freely,  fully,  and  unreservedly.  Tell 
him  of  every  sin  which  you  have  committed  by  thought,  word, 
or  deed,  against  his  divine  majesty.  Suppress  nothing,  ex- 
tenuate nothing,  but  confess,  as  far  as  you  can  remember,  all 
that  has  ever  grieved  his  Holy  Spirit,  or  broken  his  divine 
law : declare  before  him  your  deep  contrition  of  soul,  your 
hatred  and  abhorrence  of  every  act  which  has  been  displeasing 
to  him,  your  earnest  desire  to  commit  it  again  no  more  for 
ever ; and  plead  his  blessed  promises,  his  perfect  righteous- 
ness, his  precions  blood.  You  will  not  long  remain  in  igno- 
rance of  the  practical  meaning  of  this  declaration  of  our  God, 
I have  blotted  out  as  a thick  cloud  thy  transgressions,  and, 
as  a cloud,  thy  sins.”:j;  It  is  because  men  cannot  bring  them- 
selves to  this  heartfelt  confession,  and  because  they  will  not 
seek  God’s  Spirit  to  work  it  in  them,  that  they  so  seldom 
attain  to  real  peace  of  mind  and  conscience,  so  rarely  enjoy 
the  sense  of  God’s  forgiveness.  Every  day  some  little  devia- 
tian  from  God’s  will  and  God’s  ways  marks  your  course;  a 
thousand  worldly  thoughts  and  unworthy  feelings  cross  your 
path ; and  all  these  are  left  to  rankle  in  the  breast,  and  to 
alienate  you  more  and  more  every  day  from  God.  You  want 
resolution,  you  want  sincerity,  you  want  faith,  to  treat  God  like 
an  indulgent  father,  to  come  to  Christ  as  a forgiving  friend. 
You  will  not  believe  either  his  own  word,  or  his  own  messen- 


* Acts  V.  31. 


t Isaiah  xxxv.  S. 


t Isaiah  xliv.  22. 


LECTURE  VI, 


157 


gers,  when  they  assure  you  that  he  is  thus  merciful,  thus  in- 
dulgent. What  a difference  would  it  make,  not  merely  in 
your  future,  but  even  in  your  present  happiness,  if  you  could 
but  be  prevailed  on  to  view  him  thus,  to  go  to  him  with  the 
candour  and  the  confidence  with  which  an  affectionate  child, 
even  when  he  knows  that  he  has  greatly  erred,  ventures  to 
approach  a kind  and  forgiving  father. 

But  as  in  the  parable  of  the  great  supper,  ‘‘  all  with  one 
consent  began  to  make  excuse,”*  so  is  it  now : one  is  too 
much  occupied  with  the  things  of  this  world,  another  too  little 
interested  in  those  of  the  world  to  come ; while  many  even  of 
you  who  are  really  penitent,  and  really  desirous  of  the  bless- 
ing of  sin  forgiven,  are,  by  some  mistaken  feeling,  kept  back 
from  its  full  reception  and  complete  enjoyment.  Perhaps  the 
most  prevalent  of  these  misapprehensions  in  the  truly  contrite 
heart,  is  that  you  imagine  you  have  not  experienced  sufficient 
sorrow  for  sin  ; that  you  do  not,  and  cannot  grieve  for  it  as 
you  hear  or  as  you  read  that  others  have  grieved  for  it,  with 
all  the  agony  of  a broken  heart.  Christian  brethren,  there  is 
no  rule  laid  down  in  God’s  word  upon  this  subject ; there  is 
no  measure  of  mental  anxiety  which  God  has  especially 
commanded,  and  short  of  which  he  will  refuse  to  pardon  or 
to  hear.  The  only  measure  of  grief  which  God  requires,  is 
that  which  accompanies  the  determination  by  God’s  help,  to 
forsake  sin.  If  you  come  in  sincerity,  really  desiring  to  con- 
fess and  bewail  all  sin,  really  anxious  to  give  up  all  sin,  really 
praying  to  be  forgiven  all  sin,  there  is  not  that  individual 
among  you  who  may  not  rise  from  his  knees  that  hour  a par- 
doned sinner ! freely  forgiven  by  that  merciful  and  compas- 
sionate Redeemer  who  has  even  now,  as  hejever  had,  “ power 
on  earth  to  forgive  sin.”  What  a blessed  truth  is  this  ! how 
can  we  sufficiently  testify  our  gratitude  to  God  for  the  revela- 
tion of  such  an  unspeakable  mercy  ? Do  not,  then,  wait  till 
you  have  suffered  deeper  conviction  of  sin ; do  not  keep  away 
from  a sin-forgiving  Saviour,  until  you  have  filled  up  any 


14 


* Luke  xiv.  18. 


158 


LECTURE  VII. 


imaginary  measure  of  repentance  and  grief;  the  very  faci 
that  you  truly  deplore  your  past  transgressions,  that  you 
heartily  desire  to  forsake  sin,  and  to  receive  a Saviour,  is  evi- 
dence sufficient,  and  recommendation  sufficient,  for  his  pardon 
and  love.  It  is,  most  frequently,  by  holding  out  against  the 
offers  of  his  forgiveness  and  the  strivings  of  his  Spirit,  that 
men  work  for  themselves  those  pangs,  and  that  extreme  of 
wretchedness,  which  although  many  true  children  of  God 
unquestionably  have  experienced,  many,  whose  adoption  is 
equally  unquestionable,  have  entirely  escaped. 

May  God  of  his  mercy  soften  every  heart,  turn  every 
mind,  bring  every  soul  among  us  to  this  most  blessed  state  of 
acceptance  with  him  ; may  he  lead  each  individual  here  pre^ 
sent  to  come  and  seek  forgiveness  through  the  blood  of  Christ 
as  a present  gift,  that  each  may  enjoy  the  consciousness  that 
he  is  reconciled  to  God  through  Jesus  Christ  our  Lord,  and 
that  each  may  hear,  even  while  on  earth,  that  blessed  sen- 
tence, “ Son,  thy  sins  are  forgiven.” 


LECTURE  VII. 

Luke  v.  27,  28. 

“And  after  these  things  he  went  forth,  and  saw  a publican,  named 
Levi,  sitting  at  the  receipt  of  custom;  and  he  said  unto  him.  Follow 
me.  And  he  left  all,  rose  up,  and  followed  him.” 

According  to  the  large  majority  of  biblical  critics,  the 
calling  of  St.  Matthew  is  the  only  incident  now  remaining  in 
the  life  of  the  Lord  Jesus  Christ,  which  occurred  during  the  first 
year  of  his  ministry.  Some  writers,  indeed,  are  of  opinion 
that  the  great  feast  given  by  St.  Matthew  was  upon  the  day 
of  his  conversion,  and  therefore  should  immediately  follow 
this  event ; but  it  appears  to  be  satisfactorily  demonstrated  by 
Lightfoot,  Archbishop  Newcomb,  and  Doddridge,  that  these 
events,  although  placed  in  juxtaposition  by  the  evangelists, 


LECTURE  VII. 


159 


must  have  been  separated  by  a considerable  period  of  time. 
It  has  also  been  urged,  in  addition  to  the  reasons  given  by 
those  commentators  for  this  separation,  that  at  the  feast  in 
Matthew’s  house  Jesus  spake  in  parables,  which  he  is  not 
known  to  have  done  during  the  first  year  of  his  ministry 
There  is  good  reason,  therefore,  to  believe  that  this  instance 
did  not  form  an  exception  to  his  general  rule,  and  therefore 
did  not  occur  until  after  the  second  Passover,  at  which  time 
he  adopted  the  parabolical  method  of  instruction,  probably  in 
consequence  of  the  Scribes  and  Pharisees  imputing  his  casting 
out  devils  to  Beelzebub.  If  then,  the  harmonizers  to  whom 
I have  referred,  be  correct,  the  calling  of  St.  Matthew  is  the 
only  incident  which  remains  to  bring  up  our  history  to  the 
second  Passover  in  our  Lord’s  ministry,  and  therefore  to  con- 
clude the  present  section  of  the  lectures  in  which  we  are 
engaged. 

“ After  these  things,”  says  St.  Luke,  “ Jesus  went  forth,”* 
i,  e.  after  he  had  healed  the  leper,  and  restored  the  paralytic, 
which  formed  the  subjects  of  the  last  discourse.  When  our 
Lord  performed  the  latter  of  these  wonderful  cures,  you  will 
recollect  that  it  was  expressly  stated,  that  “ there  were  Phari- 
sees and  Doctors  of  the  law  sitting  by,  which  were  come  out 
of  every  town  of  Galilee,  and  Judaea,  and  Jerusalem  :”f  you 
will  bear  in  mind  how  triumphantly  our  Lord  had  replied  to 
their  infidel  cavils,  and  how  conclusively  he  had  demonstrated 
to  them  that  “ the  Son  of  man  had  power  on  earth  to  forgive 
sin.” 

But  he  had  yet  another  and  still  more  humiliating  lesson  to 
teach  to  these  same  Pharisees  and  Doctors  ; he  had  to  teach 
them  that  “ God  hath  chosen  the  foolish  things  of  the  world  to 
confound  the  wise,  and  God  hath  chosen  the  weak  things  of 
the  world  to  confound  the  things  which  are  mighty  ; and  base 
things  of  the  world,  and  things  which  are  despised,  hath  God 
chosen,  yea  and  things  which  are  not,  to  bring  to  nought 
things  that  are;  that  no  flesh  should  glory  in  his  presence.”:{: 


* Luke  V.  27. 


t Luke  V.  17. 


1 1 Corinthians  i.  27-29. 


160 


LECTURE  VII. 


Let  us,  then  accompany  the  Lord  Jesus  Christ  from  the 
house  in  which  the  cure  of  the  paralytic  had  been  wrought, 
and  follow  in  his  train,  and  become  as  it  were  eye-witnesses 
of  the  method  by  which  he  taught  this  great,  and  instructive^ 
and  difficult  lesson.  “ After  these  things,”  says  St.  Luke, 
“ he  went  forth,”  and  as  he  passed  along,  many  of  the  Phari- 
sees who  had  come  from  afar,  no  doubt  accompanying  him, 
“ he  saw  a publican,  named  Levi,  sitting  at  the  receipt  of 
custom.”* 

It  is  scarcely  necessary  to  remind  you,  of  the  degree  of 
abhorrence  in  which  the  Jews  held  those  of  their  nation  who 
thus  accepted  office  under  their  conquerors,  and  performed  for 
a foreign  and  infidel  power  the  duties  of  tax-gatherers,  or  cus- 
tom-house officers.  So  undisguised  was  this  hatred,  that  it 
had  become  a common  saying  among  the  Jews,  that  “ vows 
made  to  thieves,  murderers,  and  publicans,  might  be  broken.” 

No  sooner,  however,  did  our  Lord  discover  Matthew,  seated 
at  his  dishonourable  employment,  receiving,  probably,  the  toll 
which  the  Roman  government  exacted  from  those  who  passed 
and  re-passed  the  sea  of  Tiberias,  than,  to  the  utter  consterna- 
tion of  the  self-righteous  Pharisees,  he  immediately  approached 
him,  addressing  to  him,  these  few  and  simple  words,  “ Follow 
me.” 

Without  the  hesitation  of  a moment,  without  the  reply  of  a 
word,  the  publican  arose,  and  leaving  all,  in  which  he  had 
been  a moment  before  immersed,  instantly  obeyed  the  sum- 
mons, and  from  that  hour,  through  good  and  ill,  through  toil 
and  labour,  through  persecution  and  privation,  through  con- 
tempt, reproach,  and  infamy,  he  followed  the  Saviour  of  the 
world.  Wonderful  illustration  of  the  truth  of  this  declaration 
of  our  Lord,  “ My  sheep  hear  my  voice,  and  I know  them, 
and  they  follow  me.”!  Here  was  a proof  that  “ God  hath 
chosen  the  weak  things  of  the  world  to  confound  the  things 
which  are  mighty,”  and  here  was  an  evidence  to  our  Lord” 
supernatural  power,  to  neither  of  which  could  the  most  pre- 


* Luke  V.  27. 


t John  X.  27. 


LECTURE  VII. 


161 


judiced  Pharisee  be  blind.  For  men  are  not  wont  to  quit  at 
once,  and  for  ever,  long-cherished  habits  of  life,  and  long-es^ 
tablished  callings,  without  some  powerful  counteracting  prin- 
ciple. Do  you  doubt  the  assertion?  Then  let  the  most 
eloquent  and  persuasive  among  yourselves  commence  to-mor- 
row, like  Jonah  of  old,  to  go  “ a day’s  journey”*  through  our 
vast  metropolis,  and  take  with  you  the  strongest  arguments  and 
the  most  conclusive  reasonings,  and  endeavour  to  prevail 
upon  one  tradesman  to  leave  his  counter,  one  man  of  business 
his  office,  without  any  corresponding  temporal  allurement  to 
offer  him,  and  it  requires  no  prophet’s  tongue  to  tell  that  of 
the  thousands  you  accost,  the  tens  of  thousands  you  pass  by^ 
you  shall  not  prevail  upon  an  individual  to  listen  or  to  obey 
you.  What,  then,  is  the  first  lesson  we  learn  from  the  inci- 
dent before  us  ? that  when  Christ  speaks  effectually  to  the  ear, 
the  Spirit  speaks  convincingly  to  the  heart : that  (here  is  a 
power  in  God’s  effectual  calling,  with  which  nothing  human 
can  compete,  which  will  break  down  all  opposition,  and  firmly 
establish  itself  in  the  convinced  and  converted  heart  of  him  to 
whom  it  speaks. 

For  the  individual  application  of  the  lesson  before  us,  we 
advance  a step  farther,  and  assert  that  a supernatural  influ- 
ence of  a nature  precisely  similar  and  capable  of  producing 
precisely  similar  results,  must  in  every  case  be  brought  to 
bear  upon  us  before  we  can  be  enrolled  among  the  true  people 
and  followers  of  the  Lord  Jesus  Christ. 

Now  this  is  one  of  those  great  points  upon  which  the 
church  and  the  world  have  always  been,  and  always  will  be,  at 
variance.  The  popular  opinion  is,  that  all  men  in  a Christian 
country,  are  precisely  in  the  state  in  which  St.  Matthew  was 
after  his  conversion.  That  such  a change  is,  unless  to  the 
open  infidel,  or  the  flagrant  sinner,  perfectly  unnecessary ; 
that  although  the  generality  of  men  are  certainly  not  living  a 
life  of  entire  devotedness  to  God,  for  this  they  cannot  deny, 
yet  that  a little  more  time  and  reflection,  and  perhaps  a little 


14# 


* Jonah  iii.  4. 


162 


LECTURE  VII. 


good  advice  and  a few  external  means  of  grace,  are  all  that 
are  wanted  to  bring  them  to  this  happy  state ; and  that,  at 
any  rate,  when  these  men  shall  choose  to  listen  to  God’s 
word,  they  will  certainly  have  full  power  to  receive  and  to 
obey  it.  The  effect  of  .this  error  is,  that  men  are  content  to 
go  on  from  day  to  day,  and  from  year  to  year,  resolving 
at  some  future  time  to  change,  and  to  repent,  and  to  believe 
all,  and  to  do  all,  which  God  requires  of  them ; the  fear 
never,  for  one  moment,  crossing  their  mind,  that  when  they 
may  resolve  to  listen,  God  may  not  please  to  speak ; that 
when  they  may  have  determined  to  obey,  God  may  not 
choose  to  call ; and  that  thus  neglecting  present  means  and 
present  opportunities,  all  future  may  be  most  peremptorily 
denied  them. 

While  on  the  other  hand  what  is  the  view  of  the  word  of 
God  and  of  the  Church  of  God  upon  this  great  matter?  It  is, 
that  whenever  any  individual  of  whatever  country,  or  rank, 
or  time,  is  effectually  called  to  follow  Christ,  it  is  the  work  of 
sovereign  grace. 

You  acknowledge  it,  you  cannot  but  acknowledge  it,  in  the 
case  of  St.  Matthew,  because  it  is  utterly  impossible  to  ac- 
count for  so  remarkable  an  effect  in  any  other  manner.  You 
behold  a covetous  man,  for  had  he  not  been  a covetous  man, 
he  never  would  have  held  an  office  so  despised  and  degraded 
as  that  of  the  publican — giving  up  in  a moment  all  his  present 
gains,  all  his  future  prospects,  at  the  word  of  an  unknown 
and  unhonoured  stranger.  It  is  impossible,  therefore,  not  at 
once  to  confess,  in  his  case,  that  this  was  God’s  work ; here 
was  the  finger  of  the  Most  High,  the  power  of  his  Spirit. 

But  then  you  get  rid  of  the  great  lesson  it  was  intended  to 
teach  you  by  saying,  “This  was  a peculiar  case  ; this  was 
the  calling  of  an  apostle  ; there  is  nothing  in  this  at  all  simi- 
lar to  God’s  usual  dealings  with  his  creatures,  nothing  similar 
is,  therefore,  likely  to  occur  in  his  treatment  of  me.” 

We  will  at  once  acknowledge  that,  in  the  case  of  St.  Mat- 
thew, there  was  something  peculiar,  and  differing  from  most 


LECTURE  VII. 


163 


others  in  our  own  day,  and  in  the  ages  that  have  intervened, 
between  us,  but  you  will  be  surprised  to  see  how  little  there 
was  that  could  be  deemed  peculiar,  how  very  little  that  was 
exclusively  confined  to  the  case  before  us. 

St.  Matthew  was  converted  in  an  instant,  the  whole  work  as 
it  appears,  begun,  continued,  and  completed  in  a single  mo- 
ment. St.  Matthew,  immediately  upon  his  conversion,  desert- 
ed his  worldly  gains,  left  all  his  worldly  business,  and 
devoted  himself  at  once  to  the  apostleship. 

We  admit,  then,  that  Matthew’s  resigning  his  worldly  call- 
tng  and  his  worldly  gains  was  peculiar ; but  this  only  as 
regards  the  act,  and  not  as  regards  the  state  of  mind  which 
produced  the  act,  and  which  is  required  of  all.  We  still 
further  grant  that  the  instantaneousness  of  his  conversion  does 
not  often  occur  at  present.  But  with  these  two  exceptions, 
we  say  that  there  was  nothing,  literally  nothing,  in  the  call  of 
Matthew,  which  had  not  its  counterpart  in  the  effectual  calling 
of  every  true  believer  among  ourselves. 

We  believe  that  in  all  cases  true  conversion  is  equally 
supernatural  in  its  origin,  and  equally  decisive  in  its  effects. 

I.  It  is  equally  a supernatural  work. 

The  eighteen  hundred  years  that  have  passed  since  this 
event,  have  made  no  difference  whatever  in  the  human  heart. 
It  is  just  as  hard,  just  as  deceitful,  just  as  ignorant  of  God  to-day 
as  on  the  day  when  Matthew  sat  at  the  receipt  of  custom  ; 
and  never  does  the  heart  respond  to  the  call  to  spiritual  duty 
and  spiritual  life,  until  it  receives  that  call  from  the  mouth  of 
its  Maker.  As  David  has  long  since  declared,  “ When  thou 
saidst.  Seek  ye  my  face ; my  heart  said  unto  thee.  Thy  face. 
Lord,  will  I seek.”*  It  is  when  God  speaks  savingly  to  us, 
when  divine  grace  influences  the  heart,  that  the  heart,  so 
influenced,  obeys.f  The  great  objection  to  this  which  always 
arises  in  the  mind  of  “ the  natural  man,”  is,  if  this  be  the 
case,  then  where  is  the  freedom  of  my  own  will?  If  my  con- 
version to  God  be  thus  so  completely  and  entirely  a superna- 


* Psalm  xxvii.  8. 


t See  10th  Article. 


164 


LECTURE  VII. 


lural  work,  the  agency  of  his  Spirit,  then  may  that  Spirit  act 
even  against  my  will,  and  carry  me,  whether  willing  or  un- 
willing, in  the  train  of  my  conquering  Lord.  Very  few  who 
argue  thus,  are,  we  fear,  really  acquainted  either  with  the 
word  of  God,  or  with  what  even  their  own  Church  says  upon 
the  subject  of  this  free-will  of  which  they  so  largely  boast. 
We  find  the  word  of  God  distinctly  declaring,  “ The  prepara- 
tions of  the  heart  in  man,  are  from  the  Lord  and  again, 
“ O Lord,  I know  that  the  way  of  man  is  not  in  himself : it 
is  not  in  man  that  walketh  to  direct  his  steps.”t  While  our 
Saviour  says,  “ Without  me,  ye  can  do  nothing,”:}:  therefore, 
neither  take  the  first  good  step,  nor  think  the  first  good 
thought.  And  in  agreement  with  this,  the  apostle  to  the 
Philippians  asserts,  “ It  is  God  who  worketh  in  you  both  to 
will  and  to  do,  of  his  good  pleasure.”  Again,  we  find  our 
own  Church,  in  her  tenth  article,  speaking  so  distinctly  and 
uncompromisingly  upon  this  great  subject,  that  her  children 
at  least  cannot  hold  to  two  opinions  upon  it,  for  she  says, 
‘‘  The  condition  of  man,  after  the  fall  of  Adam,  is  such,  that 
he  cannot  turn  and  prepare  himself  by  his  own  natural 
strength  and  good  works,  to  faith  and  calling  upon  God.” 
Here,  then,  we  have  a most  distinct  avowal  that  in  the  case 
of  every  individual,  even  in  a Christian  country,  there  is  by 
nature  no  power  to  turn  to  God,  but  that  the  conversion  of  the 
heart,  under  all  circumstances,  must  be  a supernatural  work. 

Is  there,  then,  any  violence  committed  upon  the  human 
will?  Is  there  any  encroachment  upon  that  free  agency, 
without  which  man  would  not  be  a responsible  being  ? Cer- 
tainly not.  At  the  very  moment  that  Divine  grace  is  influ- 
encing every  thought  of  the  mind,  and  every  feeling  of  the 
heart,  and  every  affection  of  the  soul,  our  will  continues 
perfectly  unfettered,  our  freedom  entirely  uncontrolled. 

How,  then,  is  this?  We  reply,  that  while  we  continue  in 
our  natural  state,  our  will  is  opposed  to  God’s  will,  but  the  very 
moment  that  the  effectual  calling  of  Christ  reaches  the  soul. 


♦ Proverbs  xvi.  1. 


t Jeremiah  x.  23. 


t John  XV.  5, 


LECTURE  VII. 


165 


his  grace  captivates  the  affections,  the  heart  distinguishes  that 
in  his  word,  in  his  commands,  in  himself,  which  it  begins  to 
love.  There  is  no  longer  any  opposition  of  our  will  to  be 
overcome,  for  it  has  already  coincided  with  God’s  will,  and  is 
not  now  at  variance  with  it.  So  far,  therefore,  from  the  ser- 
vice of  Christ  being  any  encroachment  upon  our  freedom,  the 
first  desire  of  our  renewed  heart  is  to  enter  his  service,  to  obey 
his  will,  and  like  the  Israelitish  servant  of  old,  voluntarily  to 
be  pierced  “ through  the  ear  unto  the  door,”*  that  we  may  be 
his  for  ever. 

You  may  tell  the  “ natural  man”  that  the  very  fact  that  his 
conversion  is  a supernatural  work,  implies  that  his  will  must 
be  forced,  his  free  agency  encroached  upon,  his  liberty  de- 
stroyed, and  be  will  doubtless  credit  you ; and  slave,  as  he 
really  is,  to  Satan’s  cruel  bondage,  he  will  embrace  his  chains 
and  thank  God  he  is  yet  free,  and  pity  the  superstition  which 
is  enslaving  thousands.  But,  talk  to  “ the  spiritual  man”  of 
the  service  of  God  being  a hard  service ; tell  him  that  his  will 
is  subjugated  ; that  his  inclination  is  fettered  ; his  liberty  gone  ; 
and  how  will  he  answer  you  ? he  will  say.  Go  tell  the  child 
who  is  devotedly  attached  to  the  most  affectionate  of  parents, 
and  who  knows  no  will  but  theirs,  that  he  is  a slave ; or  tell 
those  kindred  hearts  which  are  bound  together  by  the  strong- 
est ties  on  this  side  of  heaven,  that  theirs  is  a bitter  bondage : 
even  they  may  credit  you,  but  I never  can  ; for  every  thought 
of  my  mind,  and  every  feeling  of  my  renewed  heart,  and 
every  affection  of  my  bosom,  indignantly  repels  so  palpable 
a falsehood.  “ His  commandments  are  not  grievous.”f  His 
name  is  love,  every  act  and  word  of  his  to  me  has  been  full 
of  love,  forbearing  love,  pardoning  love,  directing,  guiding, 
sanctifying  love,  from  the  day  when  God  of  his  sovereign 
grace,  called  me  into  spiritual  existence,  even  until  this  hour. 
Instead  of  feeling  my  present  state  a state  of  bondage,  I never 
knew  what  liberty  was,  I never  had  a moment’s  respite  from 
the  thraldom  of  my  unholy  tempers  and  lusts  and  passions, 
from  Satan  and  from  sin,  until  the  Lord  Jesus  Christ  himself. 


See  Exodus  xxi.  6,  and  Deuteronomy  xv.  17. 


1 1 John  V.  3. 


166 


LECTURE  VII. 


by  his  supernatural  power,  made  me  partaker  of  the  glorious 
liberty  wherewith  he  makes  his  people  free.* 

It  is  thus,  in  sentiment  at  least,  that  every  truly  converted 
follower  of  the  Lord  Jesus  Christ,  while  he  acknowledges  that 
the  change  which  has  been  wrought  in  him  is  wholly  super- 
natural, will  reply  to  the  charge  that  his  will  has  been  forced, 
his  mind  fettered,  his  freedom  destroyed,  by  a service  in 
which  love  alone  commands,  and  love  obeys. 

II.  As  the  work  of  conversion  has  been  shown  to  be  as 
completely  a supernatural  work  now,  as  it  ever  was,  so  may 
it  be  shown,  that  the  effect  of  conversion  now,  is  as  decisive 
as  it  has  ever  been. 

The  effect  upon  Matthew  the  publican  was,  as  we  have 
seen,  that  he  instantly  left  all  for  Christ ; and  the  effect  upon 
the  sincere  Christian  in  every  age  is  as  marked,  and  as  deci- 
sive. He  does  not  indeed  cast  aside  his  worldly  business,  or 
forsake  his  worldly  calling,  but  he  desires  to  do,  and  when 
truly  turned  to  God,  he  is  enabled  to  do  what  is  in  every 
respect  the  same.  He  follows  every  earthly  occupation  with 
a single  eye  to  God’s  glory ; he  holds  all  his  worldly  posses- 
sions in  charge  for  God ; he  becomes  in  heart  and  mind,  in 
motive  and  action,  a “ new  creature and  even  Matthew  the 
apostle  differed  not  more  decidedly  from  Matthew  the  publican, 
than  such  a man  differs  from  his  former  self.  That  this 
is  so,  the  lives  of  many  holy,  self-denying  followers  of  the 
Lord  Jesus  Christ  in  every  age  will  determine ; that  it  must 
be  so,  all  Scripture  loudly  tells.  For  does  not  the  word  of 
truth  most  unequivocally  declare,  that  “ In  Christ  Jesus 
neither  circumcision  availeth  any  thing,  nor  uncircumcision, 
but  a new  creature  ;”'j'  and  again,  “ If  any  man  be  in  Christ 
he  is  a new  creature ; old  things  are  passed  away,  behold  all 
things  are  become  new.”:(: 

It  is  easy  to  say,  that  such  declarations  as  these  refer  to 
other  people  and  to  other  times;  that  what  is  perfectly  suitable 
to  the  unbaptized  heathen,  is  preposterous  when  applied  to  the 
baptized  Christian.  It  would  be  so,  were  the  baptized  Chris- 


♦ Galatians  v.  1. 


t Galatians  vi.  15. 


t 2 Corinthians  v.  17. 


LECTURE  VII. 


1G7 


tian  always  a Christian  in  heart,  as  well  as  name ; it  is  so, 
where  the  “ washing  of  regeneration,  and  renewing  of  the 
Holy  Ghost,”  have  been  effectual  in  turning  the  whole  man  to 
God.  But  dare  we  say  that  this  is  the  case  of  the  majority  ? 
Does  not  the  experience  of  every  day  and  of  every  heart  pro- 
claim at  once  that  it  is  not?  You  know  that  it  does.  You 
know  that  the  decisive  change  referred  to  in  the  passages  of 
Holy  Writ,  which  I have  read  to  you,  is  not  to  be  recognised 
in  the  life  of  one  baptized  Christian  in  a thousand. 

Can  you,  then,  with  these  uncompromising  declarations  of 
God’s  word  before  your  eyes,  be  content  with  the  sort  of  half- 
religion which  is  satisfying  the  world  ? Can  you  think  that  a 
Sabbath  hour  one  day  in  the  week,  and  it  may  be  a hasty 
chapter  of  God’s  word  upon  every  other  day,  are  sufficient 
evidences  of  true  conversion,  while  the  thoughts,  the  heart, 
the  life,  all  remain  uninfluenced,  unimproved  ? That  the  ever- 
blessed  Son  of  God  came  down  on  earth  to  lead  the  life  of 
suffering  and  privation  which  we  are  now  contemplating, 
and  to  die  his  death  of  inexpressible  agony,  and  all  to  pur- 
chase to  himself  a people  who  should  devote  six-sevenths  of 
their  time  to  the  service  of  his  eternal  enemies,  sin,  the  world, 
and  the  devil,  and  be  content  to  give  the  seventh  portion 
grudgingly  to  him  ? 

No,  if  conversion  be  a work  supernatural  in  its  origin,  and 
decisive  in  its  effects,  then  most  assuredly,  this  is  not  conver- 
sion. All  is  natural,  perfectly  natural,  nothing  supernatural 
here.  It  is  natural  that  every  individual  should  desire  just  so 
much  religion  as  he  imagines  will  satisfy  God,  and  keep  him- 
self from  “ the  worm  that  never  dies,  and  the  fire  that  never 
shall  be  quenched.”'’^  The  supernatural  effect  begins,  when 
*the  love  of  God,  and  the  delight  in  Christ,  and  the  desire  for 
heaven,  are  all  springing  up  as  powerfully  influential  in  the 
heart,  as  the  love  of  sin,  and  the  delight  in  this  world’s  plea- 
sures, and  the  desire  for  this  world’s  advantages,  once  were. 
The  supernatural  effect  begins  when  the  realities  of  an  unseen 
world  more  powerfully  influence  every  thought,  and  motive, 


♦ Mark  ix.  44,  48. 


168 


LECTUllE  Vir. 


and  desire,  than  the  far  more  close  and  more  pressing  reali*. 
ties  of  time  and  sense ; when  sin  becomes  absolutely  hateful 
to  us,  and  Christ  proportionably  precious,  and  holiness  in  all 
our  ways  and  all  our  works  unceasingly  desired ; when  the 
love  of  God  and  the  obedience  to  his  commands,  is  the  one 
great  object  of  the  renewed  heart,  the  convinced  conscience, 
the  spiritually  enfranchised  will. 

But  if  such  a course  of  half- religion  as  I have  just  referred 
to,  cannot  be  called  a supernatural  work,  as  little  can  it  be 
called  a decisive  work.  Where  is  the  decision  of  that  man’s 
mind,  who  lives  for  both  worlds,  perhaps,  throughout  a long 
life,  vibrating  like  a pendulum  between  heaven  and  hell,  un- 
knowing himself,  unknown  to  all  around  him,  to  which  of 
these  two  widely  different  eternities  the  last  vibration  of  the 
pendulum  shall  incline. 

Brethren,  “ examine  yourselves  whether  ye  be  in  the 
faith  and  if,  by  God’s  grace,  you  have  good  reason  to  hope 
and  to  believe  that  you  are ; if  you  have  reason  to  trust  that 
with  you,  conversion  has  been  indeed  a supernatural  work, 
and  in  its  effect  is  daily  and  hourly  becoming  a more  decisive 
work  .remember  that  you  have  nothing  which  you  have  not  re- 
ceived ; and  let  the  consciousness  of  this  draw  you  still  nearer 
with  a more  grateful  heart,  and  a more  convinced  will,  and  a 
more  determined  and  decided  walk,  to  the  God  of  your  salva- 
tion. If  you  havQ  been  hitherto  contented  with  offering  a 
divided  obedience,  let  your  resolution  now  be,  in  God’s 
strength  to  “ follow  the  Lord  fully,”  to  offer  to  him  a whole 
heart,  to  devote  from  this  day  all  your  powers,  all  your  affec- 
tions, all  your  energies,  to  him  who  loved  you  and  gave  him- 
self for  you,  to  purchase  you  as  “ a peculiar  people  zealous 
of  good  works.”  Thus  having,  like  that  devoted  apostle  of 
whom  we  have  this  day  spoken,  ‘‘  left  all  and  followed”  the 
Saviour  here,  you  shall  be  rendered  meet,  with  the  blessed 
company  of  the  apostles,  saints  and  prophets  who  have  pre- 
ceded you,  to  “ follow  the  Lamb  whithersoever  he  goeth,”j‘  in 
his  eternal  kingdom. 


* 2 Corinthians  xiii.  5. 


+ Revelations  xiv.  4. 


THE  HISTORY 

OF 

OUR  LORD  AND  SAVIOUR 
JESUS  CHRIST 


SECTION  III. 

PROM  THE  SECOND  TO  THE  THIRD  PASSOVER  IN  OUR 
LORD’S  MINISTRY. 


15 


170 


LECTURE  I. 


LECTURE  I. 


St.  John  v.  8. 

“Jesus  saith  unto  him,  Rise,  take  up  thy  bed,  and  walk.” 

We  resume  the  lectures  at  that  period  in  the  history  of  our 
Divine  Master,  which  is  marked  hy  his  visit  to  Jerusalem,  for 
the  purpose  of  keeping  the  second  Passover  after  the  com- 
mencement of  his  public  ministry;  and  with  which,  therefore, 
the  second  year  of  that  ministry  begins.  The  first  incident 
which  occurred  during  his  visit,  and  which  is  recorded  only 
by  St.  John,  is  the  cure  of  the  infirm  man  at  the  Pool  of 
Bethesda ; an  incident  full  of  instruction  and  interest,  and  to 
which,  seeking  the  Divine  aid  of  the  Holy  Spirit  of  God,  we 
would  now  call  your  attention. 

The  inspired  historian  having  mentioned  the  presence  of 
our  Lord  in  Jerusalem,  at  this  particular  season,  and  the  mo- 
tive which  brought  him  thither,  saying,  “ There  was  a feast 
of  the  Jews,  and  Jesus  went  up  to  Jerusalem,”*  thus  proceeds 
to  describe  the  place,  and  the  circumstances  of  the  miracle 
of  the  text. 

Now  there  is  at  Jerusalem,  by  the  sheep-market,  a pool, 
which  is  called  in  the  Hebrew  tongue  Bethesda,  having 
live  porches.”f  It  is  the  opinion  of  Dr.  Lightfoot,  that  this 
pool  had  been  used  as  a bath  for  persons  under  ceremonial 
defilement,  and  that  the  five  porches  were  covered  with  walks, 
or  porticoes,  built  for  their  convenience.  “ In  these”  porches 
“ lay  a multitude  of  impotent  folk,  of  blind,  halt,  withered, 
waiting  for  the  moving  of  the  waters.  For  an  angel  went 
down  at  a certain  season  into  the  pool,  and  troubled  the  water ; 
whosoever  then,  first,  after  the  troubling  of  the  water,  stepped 
in,  was  made  whole,  of  whatsoever  disease  he  had.” 


* John  V.  1. 


t John  V.  2. 


LECTURE  I. 


171 


It  is  needless  to  detain  you  upon  the  many  conjectures 
which  learned  writers  have  ventured  upon  this  passageof 
Scripture,  rather  than  believe  the  plain  and  simple  statement 
of  the  word  of  God  itself ; the  manner  in  which  one  accounts 
for  the  medicinal  virtues  of  the  pool,  by  supposing  it  to  have 
been  a mineral  spring ; another  by  imagining  that  the  entrails 
of  the  sheep,  slain  for  sacrifice,  were  cast  into  it,  and  that  the 
angel  was  only  a messenger  from  the  Sanhedrim,  sent  at  cer- 
tain hours  to  stir  up  the  water,  which  had  acquired,  in  a 
manner  they  do  not  attempt  to  explain,  some  most  powerful 
healing  properties.  It  is  enough  for  the  simple  reader  of  Holy 
Writ,  that,  however  contrary  it  may  appear  to  human  experi- 
ence, the  unerring  word  assures  him,  it  was  the  will  of  God, 
that  at  particular  seasons,  the  waters  of  this  pool  should  be 
possessed  of  certain  miraculous  properties,  communicated,  as 
it  appears,  by  a messenger  from  on  high , and  that  the  first, 
and  only  the  first  person  who  then  stepped  into  them,  was  in- 
variably healed.  Since  these  wonderful  properties  are  men- 
tioned by  no  uninspired  writers,  it  seems  probable  that  they 
were  communicated  to  this  pool  but  a short  time  before  the 
ministry  of  our  Lord  commenced,  and  were  removed  when 
that  ministry  concluded.  However  this  may  be,  it  is  certain, 
that  at  the  period  of  the  incident  before  us,  they  existed,  and 
that  the  sight  of  the  many  suffering  children  of  affliction, 
lying  in  these  porticoes,  in  the  daily  and  hourly  expectation 
of  a blessing  which  only  one  could  enjoy,  must  have  strongly 
affected  the  heart  of  our  Redeemer.  Whether  the  pool  lay 
near  the  temple,  as  some  imagine,  the  history  does  not  recount, 
but  one  thing  it  manifests,  which  in  a suffering  world  should 
never  be  forgotten,  that  let  the  sick  and  miserable  be  where 
they  may,  they  cannot  be  out  of  the  thoughts,  or  out  of  the 
sight,  or  out  of  the  path  of  our  Divine  Master.  His  first  ob- 
ject at  Jerusalem  seems  to  have  been,  to  visit  the  “ blind,  halt, 
withered,”  who  lay  at  the  pool  of  Bethesda,  uncared  for  and 
unthought  of,  perhaps,  by  any  other  human  being  in  those  vast 
multitudes,  who  assembled  at  the  Passover,  except  the  Lord 


172 


LECTURE  I. 


Jesus  Christ  himself.  Surely  there  is  comfort  in  the  thought, 
even  to  the  most  wretched  and  most  desolate  upon  earth. 
The  Saviour  who  passed  by  the  palaces  of  princes,  sought  out 
the  porches  of  Bethesda.  That  lodging  cannot  be  too  poor 
and  miserable  for  the  Saviour’s  presence,  which  contains  one 
suffering  sinner.  He  who  himself  had  not  where  to  lay  his 
head,  will  seek  and  visit  you  in  the  lowest  abode  of  penury, 
if  you  will  but  acknowledge  your  need  of  him,  and  welcome 
his  approach. 

“ And  a certain  man  was  there  which  had  an  infirmity 
thirty  and  eight  years.”*  How  long  and  how  grievous  a 
visitation,  is  the  first  comment  which  we  are  all  disposed  to 
make  upon  this  portion  of  the  history ! far  different  was  the 
remark  of  the  holy  men  of  old,  the  pious  and  devoted,  but  as 
to  his  bodily  frame,  infirm  and  suffering,  Richard  Baxter;  he 
says  in  his  note  upon  this  verse,  “ How  great  a mercy  was 
it,  to  live  thirty-eight  years  under  God’s  wholesome  discipline ! 
O my  God,  I thank  thee  for  the  like  discipline  of  fifty-eight 
years ; how  safe  is  this,  in  comparison  of  full  prosperity  and 
pleasure !” 

Who  but  a real  child  of  God  could  ever  have  suggested 
such  a comment  upon  such  an  incident  ? Whose  heart  among 
ourselves,  can  honestly,  and  as  in  the  sight  of  God,  re-echo 
the  sentiment ! 

The  sick  man  of  whom  the  parable  speaks,  had  probably 
lain  the  longest  there  of  all  those^  who  filled  those  porches 
with  misery  and  bewailing ; and  the  Saviour  who  knew  all 
things,  knew  the  length,  as  well  as  the  depth  of  his  distress, 
and  apparently  on  that  account  selected  him  as  the  object  of 
his  healing  mercy.  There  may  be,  for  we  have  met  with 
cases  such  as  these  in  our  ministerial  course,  some  truly  peni- 
tent believer,  among  yourselves,  to  whom  the  preaching,  and 
the  counsels,  and  the  prayers  of  ministers  and  friends,  are  as 
unavailing  to  bring  peace,  as  medicine  had  been  to  bring  a 
cure  to  the  case  before  us  ; but  take  courage,  you  are  perhaps 


* John  V.  5. 


LECTURE  I. 


173 


only  kept  the  longer  and  tried  the  deeper,  that  the  hand  of  the 
good  Physician  himself  may  be  extended  to  you,  and  that 
your  spiritual  healing  may  be  the  work  of  Christ  alone : he 
will,  in  his  good  time,  bestow,  what  all  ordinances  and  all 
means,  without  him,  never  can,  the  “ peace  of  God  which 
passeth  all  understanding.”* 

Observe  we  next,  the  manner  in  which  our  Lord  calls  forth 
the  desire  to  be  healed,  before  he  performs  the  cure : “ He 
saith  unto  him.  Wilt  thou  be  made  whole  ?”■!*  Could  he  doubt 
it?  Could  he  who  knew  the  hearts  of  all  men,  be  ignorant 
of  the  wretchedness  that  dwelt  within  ; and  had  for  eight  and 
thirty  years  embittered  to  this  poor  sufferer,  every  enjoyment 
and  every  hour  of  life  ? No,  Jesus  knew  full  well,  all  that  the 
sick  man  wished,  and  all  he  hoped  for ; but  where  Christ  im- 
parts the  cure,  the  heart  must  be  aroused,  and  the  desires 
quickened,  and  the  tongue  excited  to  seek  it.  Therefore,  did 
he  ask  the  question  ; and  therefore  does  he  now,  even  at  the 
present  hour,  and  to  every  subject  of  his  healing  mercy,  first 
bestow  the  grace  to  seek  the  boon  ; which  when  sought  for, 
he  delights  to  give. 

Brethren,  I know  not  how  it  may  be  with  others,  but  with 
myself  I feel,  that  had  he  not  bestowed  the  gift,  first  bestowed 
the  sense  of  my  deep  need,  and  the  will  and  power  to  ask  the 
remedy,  I had  still  lain  a poor,  helpless  outcast  upon  the  brink 
of  the  waters  of  life,  ignorant  alike  of  my  own  fatal  malady, 
and  of  the  returning  health  which  they  alone  impart. 

But  let  us  for  a few  moments  imagine  the  scene  of  the  para- 
ble to  be  changed ; this  Church  to  be  the  portico  beside 
Bethesda’s  pool  ; yourselves  the  sick  and  suffering  patients ; 
and  the  disease,  not  infirmity,  but  sin  ; sin  which  has  corrupt- 
ed every  heart,  and  perverted  every  way,  and  endangered 
every  soul.  Suppose  the  Saviour  to  enter  this  portico,  and  to 
apply  himself  to  you  individually,  and  with  the  same  question 
which  he  addressed  to  the  man  before  us,  “ Wilt  thou  be  made 
whole  ?”  Are  you  quite  certain  what  would  be  your  reply  ? 

* Philippians  iv.  7. 

15* 


t John  V.  6. 


174 


LECTURE  I. 


Are  you  sure  that  there  is  no  one  here,  who  when  he  found, 
that  to  be  “ made  whole”  of  sin,  implied  the  destruction  of  its» 
reigning,  as  well  as  its  condemning  power ; the  breaking  off 
of  many  a dear  connexion,  the  denial  of  many  a sinful  plea- 
sure, the  discontinuance  of  many  a vicious  habit,  which  for  a 
long,  long  season,  perhaps  for  eight  and  thirty  years,  has  been 
as  deeply  rooted  in  your  heart,  as  this  man’s  malady  in  his 
constitution,  is  there  no  one  here,  who  like  the  rich  young 
man,  would  turn  away  in  sorrow,  prefer  his  sin  to  his  Saviour, 
and  refuse  even  spiritual  health  itself,  at  so  high  a cost? 
Alas ! we  fear  that  few  assemblies,  even  of  Christian  worship- 
pers, but  contain  some  persons  such  as  these.  Remember, 
then,  that  we  are  painting  no  imaginary  scene,  when  we  com- 
pare the  ordinances  of  God,  with  the  healing  waters  of  Bethes- 
da.  For,  never  are  the  doors  of  God’s  house  opened,  that  the 
waters  of  salvation  do  not  flow  ; never  is  the  word  of  life  truly 
preached,  that  the  Spirit  of  God  does  not  “ move  upon  the 
face  of  those  waters,”*  to  impart  to  them  the  healing  qualities, 
of  which  not  one  alone,  but  all,  yes  all,  without  exception  and 
without  reserve,  may  be  partakers.  Whenever,  therefore 
you  set  your  foot  within  the  walls  of  the  temple  of  God,  the 
great  Lord  of  the  fountain  asks  of  all,  of  each,  “ Wilt  thou  be 
made  whole?”  And  what  is  your  reply  ? How  many,  who 
in  heart  exclaim.  Lord  I am  whole,  I need  not  a physician  ! 
How  many,  who  shrink  from  the  healing  process,  and  prefer 
the  malady  to  the  cure  ! How  few,  who  reply  at  once,  “ Lord, 
I am  distressed,  undertake  for  me,  and  do  what  seemeth  the 
best !” 

My  brethren,  were  we  half  as  conscious  of  our  spiritual  ail- 
ments, as  of  our  bodily  diseases ; were  we  a thousandeth  part 
as  anxious  to  be  healed  of  the  former,  as  to  be  cured  of  the 
latter,  long  ere  this,  there  would  not  have  been  one  “ blind, 
halt,  withered,”  within  our  temple,  or  a single  feeble  one  with- 
in our  walls.  May  God  of  his  tender  mercy  teach  us  deeply 


* Genesis  i.  2 


LECTURE  I. 


175 


to  feel  our  maladies,  as  the  first  step  towards  their  removal, 
and  our  healthfulness. 

“ The  impotent  man  answered  him,  Sir,  1 have  no  man, 
when  the  water  is  troubled,  to  put  me  into  the  pool : but  while 
1 am  coming,  another  steppeth  down  before  me.”* 

How  good  an  evidence  is  it  that  sickness,  and  trial,  and 
trouble,  have  had  their  perfect  work,  when  the  pride  of  the 
heart  is  humbled,  and  the  fretfulness  and  complaining  of  the 
lips  are  silenced,  and  we  can  dwell  upon  our  sorrows  without 
one  repining  word,  or  one  distrustful  thought ! The  sick 
man  before  us,  does  not  breathe  a syllable  against  the  hard- 
heartedness of  his  fellow-men  : that  of  all  the  thousands  in 
that  crowded  city,  not  one  had  leisure  enough,  or  loveenougl> 
to  sanctify  his  visit  to  the  Passover,  by  such  an  obvious  act  oi 
mercy  as  the  lifting  this  poor  sufferer  into  the  healing  pool. 
He  simply  tells  the  story  of  his  own  wretchedness,  and  the 
selfishness  of  those  around  him,  in  these  affecting  words,  “ 1 
have  no  man,”  and  “ another  steppeth  down  before  me.”  The 
utmost  that  he  dared  to  hope  was,  that  now,  at  length,  he  had 
encountered  one,  who  could  feel  for  others’  woes,  and  who 
might,  perhaps,  be  intending  to  seat  himself  beside  him,  and 
there  remain  and  watch  the  coming  of  the  supernatural  visi- 
tant, and  place  him  first  within  the  troubled  waters.  But 
Jesus  had  far  higher  things  than  this  in  store  for  him ; he  had 
a cure  unexpected,  sudden  and  complete  for  the  infirmity  ot 
his  body,  followed,  as  we  have  every  reason  to  believe,  by  the 
renewal  of  his  soul.  “Jesus  saith  unto  him.  Rise,  take  up 
thy  bed  and  walk ; and  immediately  the  man  was  made 
whole,  and  took  up  his  bed  and  walked.”*!* 

So  true  it  is,  that  he  with  whom  we  have  to  do,  is  not  only 
able,  but  willing,  “ to  do  exceeding  abundantly,  above  all  that 
we  ask  or  think.”J 

There  is,  however,  yet  another  portion  of  the  history  to  be 
considered,  which  will  portray  the  duty  of  man  as  distinctly 
as  the  former  part  has  shown  the  loving  kindness  of  the  Lord. 


* John  V.  7. 


t John  V.  8,  9. 


X Ephesians  iii.  20. 


176 


LECTURE  I. 


No  sooner  had  the  healed  man  obeyed  the  command  of 
Christ,  by  carrying  his  bed  upon  the  Sabbath  day  at  the  im- 
minent peril  of  his  life,  for  such  a breach  of  the  ceremonial 
observance  of  that  Divine  Institution,  than  the  Jews  fiercely 
interrogated  him,  by  whose  authority  he  was  thus  transgress- 
ing. The  man  whose  knowledge  of  our  Lord  was,  as  might 
be  expected,  most  imperfect,  still  felt  that  he  who  could  work 
so  wonderful  a miracle  by  his  own  power,  must  certainly  pos- 
sess a right  to  the  obedience  of  those  he  healed  ; and  this,  in- 
deed, was  agreeable  even  to  the  dogmas  of  many  among  the 
Jews  themselves,  who  justified  a prophet  in  infringing  the  rest 
of  the  Sabbath,  by  the  example  of  Joshua  surrounding  Jericho, 
for  seven  successive  days,  with  the  ark.  The  man  who  was 
healed,  therefore,  acknowledging,  what  the  Jews  denied,  that 
Jesus  was  a prophet,  replied  at  once,  as  sufficient  authority 
for  the  act,  and  sufficient  justification  of  it,  “ He  that  made 
me  whole,  the  same  said  unto  me.  Take  up  thy  bed,  and 
walk.”  How  powerful  is  the  influence  of  the  Lord  Jesus 
Christ  upon  the  heart  which  has  once  been  really  visited  by 
his  compassion  and  love ! This  healed  man  ventured  even 
his  life,  rather  than  disobey  the  word  of  him  who  healed  him. 
When  on  the  great  and  coming  day  all  the  generations  of  men 
shall  stand  together,  how  will  the  ‘‘  maimed,  and  the  halt,  and 
the  blind,”  who,  for  one  act  of  mercy  and  compassion,  obeyed 
their  Divine  Redeemer,  without  a feeling  of  hesitation  or  dis- 
trust, put  us  to  shame,  who  after  countless  instances  of  mercy, 
far  greater,  and  far  higher,  than  they  were  ever  blessed  with, 
follow  him  so  distantly,  and  obey  him  so  reluctantly  and 
coldly  1 The  only  substantial  proof  that  you  ever  can  give, 
that  the  love  of  Christ  has  touched  your  heart,  is  this, — Has 
it  left  the  stamp  of  true  subjection  to  him  there?  Are  you  not 
satisfied  with  saying,  “ Lord,  Lord,”  but  are  you  doing  the 
things  which  he  commands  you  ? How  much  profession  of 
religion  is  there  at  the  present  day,  where  this  first  and  surest 
fruit  is  wanting  ! Say  not,  deceive  not  yourself  by  thinking, 
that  Christ  has  ever  visited  you,  if  a holy,  consistent  obedience 


LECTURE  I . 


177 


has  not  been  the  result.  If  you  truly  know  the  Lord  Jesus, 
if  you  have  indeed  received  healing  and  mercy  at  his  hands, 
you  would  hazard  life  itself  rather  than  habitually  break  even 
the  least  of  his  commandments.  For  be  assured,  whatever  be 
your  profession  of  religion,  the  heart  possesses  still  its  native 
hardness,  if  the  bright  beaming  of  a Saviour’s  love  upon  it 
has  failed  so  to  soften  it,  that  it  may  be  moulded  into  some  de- 
gree of  conformity  to  his  commands,  or  resemblance  to  him- 
self ; the  soul  still  lies  in  all  its  natural  dullness,  if,  when 
those  rays  have  fallen  upon  it,  it  has  reflected  back  no  por- 
tion of  the  love  which  it  received. 

The  man  whom  we  have  just  seen  condemned  as  a Sabbath- 
breaker,  for  carrying  his  bed  in  obedience  to  him  who  healed 
him,  at  once  evinced  the  falsehood  of  the  allegation,  by  going 
straightway  to  the  temple,  to  praise  the  Lord  for  all  that  had* 
been  so  wonderfljlly  done  for  him.  It  was  in  that  house  of 
God,  that  Jesus  met  with  him,  and  spoke  those  words  which 
we  may  reasonably  hope  were  blessed  to  the  conversion  of 
his  soul,  “ Behold  thou  art  made  whole.  Sin  no  more,  lest 
a worse  thing  come  unto  thee.”* 

When  our  Lord  granted  the  first  manifestation  of  his  love 
in  the  healing  of  this  poor  man,  he  found  him  ignorant,  and 
he  left  him  ignorant,  of  the  very  name  and  quality  of  his  be- 
nefactor. But  though  he  knew  not  Christ,  he  knew  the  way 
to  the  temple,  and  he  not  only  knew,  but  performed  the  duty 
of  carrying  thither  his  thank-offering  to  God.  Behold  here 
the  manner  in  which,  while  acting  according  to  the  light  we 
possess,  our  God  fulfils  his  promise,  “ Whosoever  hath,  to 
him  shall  be  given,  and  he  shall  have  more  abuHdance.”f 
The  Saviour  completed  the  mercy  in  the  temple,  which  he  had 
begun  at  the  pool : while  the  man  who  wist  not  who  it  was, 
when  he  was  healed,  discovered  while  he  prayed  and  praised, 
that  it  was  “ Jesus  who  had  made  him  whole.”  This  well 
agrees  with  the  gracious  method  in  which  God  ordinarily 
deals  with  his  creatures.  “If  any  man  will  do  his  will,  he 


* John  V.  14. 


i Matthew  xiii.  12. 


178 


LECTURE  I. 


shall  know  of  the  doctrine,”'^  is  one  of  the  most  consolatory 
of  the  unerring  promises  of  God.  Never  are  there  such  scrip- 
tural grounds  for  believing  that  you  will  be  brought,  in  God’s 
good  time,  to  the  fulness  of  the  knowledge,  and  faith,  and 
hope,  that  are  in  Christ  Jesus,  as  when  engaged  in  perform- 
ing,  as  far  as  it  is  known  to  you,  the  revealed  will  of  your 
God.  It  is  a blessed  thing  to  reflect  how  many  in  every  gene- 
ration, as  it  passes  through  this  state  of  suffering  and  proba- 
tion^ are  first  brought  to  feel  their  need  of  something  better 
than  this  world  can  offer,  by  the  pressures  of  affliction,  or  the 
trials  of  sickness.  How  many,  who,  receiving  at  those  dis- 
tressing seasons,  healing  grace,  are  led  on  in  all  holy  obedi- 
ence, step  by  step,  from  the  bed  of  sickness,  to  the  temple  ; 
from  the  word  of  God,  to  the  Son  of  God ; from  bodily  health, 
to  spiritual  cure ; until  all  that  the  Saviour  has  done  and  suf- 
fered for  them  is  gradually  unfolded  to  their  hearts,  and  they 
have  “ followed  on  to  know  the  Lord,”f  their  light  shining 
more  and  more,  until  it  reaches  the  perfect  day  ! 

But,  brethren,  if  it  be  a blessed  thing  to  know,  that  these 
are  the  steps  by  which  thousands  and  tens  of  thousands  in 
every  generation  ascend  from  earth  to  heaven,  surely  it  is  a 
deeply  painful  thing  to  know  also,  that  these  are  steps  which 
thousands  never  tread  ; that  of  all  the  multitudes  who  are 
daily  going  down  to  death,  vast  indeed  is  the  proportion  by 
whom  we  fear  the  upward  path  is  untrodden  and  unknown. 

One  word  then  only,  in  conclusion,  to  you  to  whom  the 
mercies  of  a bed  of  sickness  have  been  vouchsafed  in  vain. 
You  have  suffered  from  the  chastening  hand  of  your  God,  and 
by  his  healing  power  have  been  raised  up,  where  many  have 
fallen  to  rise  no  more.  And  are  you  still  careless,  thought- 
less, disobedient?  Do  the  giddy  throng,  who  smile  at  that 
which  makes  all  nature  serious,  who  postpone  all  deep  and 
earnest  care  of  the  immortal  treasure  with  which  God  has 
trusted  them,  see  no  one  more  giddy,  more  thoughtless,  than 
yourself?  Are  all  the  vows,  and  all  the  prayers  of  that  sick 


* John  vii.  17. 


t Hosea  vi.  3. 


LECTURE  I. 


179 


room  forgotten,  or  remember  only  when  the  breach  of  them 
reminds  you  for  a passing  moment  that  they  are  registered  on 
high  ? It  is  a fearful  thing  to  trifle  with  God’s  judgments,  but 
tenfold  more  fearful  is  it,  to  trifle  with  his  mercies.  When 
sickness  and  sorrow  once  more  revisit  you,  when  you  attempt 
to  betake  yourself  again  to  him  from  whom  you  have  before 
found  healing  and  consolation,  shall  you  bo  surprised  that 
though  you  seek  him,  he  is  no  where  to  be  found?  Shall  you 
wonder  that  your  prayer  has  no  wings,  your  bed  of  sickness 
no  consolations  ! Alas  ! this  also  is  in  the  ordinary  course  of 
God’s  dealing  with  his  creatures ; for  has  he  not  himself  said, 
“ Whosoever  hath  not,  from  him  shall  be  taken  even  that 
which  he  seemeth  to  have.”*  Every  mercy  received  is  but 
the  seed-corn  which  the  heavenly  Husbandman  scatters : if 
there  be  no  fruit,  no  harvest,  the  barren  field  cannot  repine 
that  no  future  seed-time  shall  ever  visit  it.  It  is  unreasonable 
to  complain,  if  broken  vows,  and  forgotten  prayers,  and  unre- 
quited mercies,  are  followed  by  a Spirit  who  has  ceased  to 
strive,  a Saviour  who  does  not  intercede,  a God  who  has  with- 
drawn himself.  Tedious  as  may  have  been  your  former  trials, 
long  and  painful  your  illnesses,  severe  your  sufferings,  the 
heaviest  of  them  is  but  “ a light  affliction,”  in  comparison  of 
those  which  God  has  in  store  for  them  that  trifle  with  his 
mercies.  We  perhaps  are  able  to  imagine  few  things  more 
distressing  than  eight  and  thirty  years  of  bed-ridden  infirm- 
ity ; yet  what  are  they,  when  compared  with  a century  of 
agony  ; and  what  is  that  when  put  in  competition  with  an  eter- 
nity of  woe? 

May  a gracious  God  grant  that  we  may  each,  and  all,  be 
so  led  by  his  mercies,  as  never  to  need  his  threatenings,  and 
never  to  be  visited  by  his  judgments  ; may  he  vouchsafe  us  this 
chief  of  blessings,  for  the  merits,  and  through  the  interces- 
sion, of  Christ  Jesus,  our  Lord,  to  whom  be  all  the  glory  now 
and  for  ever. 


* Luke  viii.  18. 


180 


LECTURE  II. 


LECTURE  II. 

John  v.  25. 

**  Verily,  verily,  1 say  unto  you,  the  hour  is  coming-,  and  now  is,  when 
the  dead  shall  hear  the  voice  of  the  Son  of  God  ; and  they  that  hear 
shall  live.” 

It  does  not  come  within  the  intention,  and  could  not  possi- 
bly fall  within  the  scope  of  these  lectures,  to  expound  verse  by 
verse,  and  word  by  word,  the  discourses  of  our  Lord  ; yet 
are  there  some  striking  and  remarkable  passages  in  his  mor- 
tal sojourn,  which  can  in  no  other  manner  be  brought  before 
you.  The  incident  which  follows  the  miracle  at  the  pool  of 
Bethesda,  is  unquestionably  one  of  these. 

Our  divine  Saviour  had,  as  Lord  of  the  Sabbath,  command- 
ed the  man  whom  he  had  healed  to  carry  his  bed  upon  the 
Sabbath  day;  this,  as  we  have  seen,  excited  the  indignation 
of  the  Jews,  who,  having  been  told  by  the  healed  man,  that 
“ it  was  Jesus  who  had  made  him  whole,”*  “ persecuted  Jesus, 
and  sought  to  slay  him,  because  he  had  done  these  things  on 
the  Sabbath  day.” 

It  is  the  opinion  of  some  of  the  best  commentators  and  is 
rendered  extremely  probable  by  the  context,  that  the  persecu- 
tion here  alluded  to,  was  not  the  lawless  persecution  of  ruf- 
fians desirous  of  putting  the  Lord  Jesus  Christ  to  a violent 
death,  but  the  judicial  persecution  of  men  who  were  deter- 
mined to  slay  him,  as  a Sabbath-breaker,  by  the  acknowledged 
law  of  the  land,  and  for  this  purpose  carried  him  before  the 
Sanhedrim.  The  declarations  of  our  Lord,  therefore,  which 
commence  at  the  seventeenth  verse  and  continue  to  the  end  of 
the  chapter,  are  supposed  to  form  his  defence  before  the  San- 
hedrim, or  great  council  of  the  Jews  ; and  contain,  as  might 
be  expected  from  such  a defence,  some  of  the  most  striking 


* John  V.  15, 16. 


LECTURE  II. 


181 


and  convincing  testimonies  to  his  Divinity,  which  the  incar- 
nate Son  of  God  ever  pronounced. 

On  this  account,  the  present  lecture  cannot  be  more  profita- 
bly employed,  than  in  dwelling  upon  some  of  the  most  asto- 
nishing and  satisfactory  of  these  testimonies ; forming,  as 
they  unquestionably  do,  a body  of  evidence  upon  the  Godhead 
of  our  blessed  Saviour,  and  I might  almost  add,  a body  of 
divinity  upon  his  doctrines,  which  is  not  to  be  rivalled  in  the 
wnole  gospel  history. 

St.  Chrysostom  long  since  observed,  that  while  there  are 
shallows  in  Holy  Writ  in  which  the  lamb  may  wade,  there 
are  also  depths  in  which  the  elephant  must  swim.  If  we  find 
that  this  discourse  of  our  Divine  Saviour  will  carry  us  into 
these  deep  waters,  let  us  not  be  discouraged ; human  reason 
soon  gets  beyond  its  depth  and  loses  its  footing,  when  it  at- 
tempts to  wade  the  ocean  of  eternal  truth,  but  faith  will  be 
supported  in  depths  where  unassisted  reason  would  assuredly 
sink  ; and  though  the  worldly  wise  man,  and  the  intellectually 
proud  man  may  stumble  and  fall  in  those  dark  waters,  which 
we  are  approaching,  the  truly  humble  child  of  God,  even 
though  his  lot  be  cast  among  the  most  ignorant,  will  find,  by 
'.he  helping  hand  of  God’s  good  Spirit,  firm  footing  and  secure 
walking  upon  the  surface,  notwithstanding  the  mighty  and 
undiscovered  depths  which  lie  beneath. 

The  remarkable  defence  of  our  Lord,  to  which  I have  re 
ferred,  is  divided  into  two  parts.  The  first  occupying  from 
the  seventeenth  to  the  thirtieth  verse  of  the  chapter  inclusive  , 
containing  a collection  of  proofs  of  the  co-equality  in  power, 
and  wisdom,  and  honour,  of  the  eternal  Son  with  the  eternal 
Father.  The  second  part,  extending  from  the  thirty-first  verse 
to  the  end  of  the  chapter,  containing  a series  of  testimonies 
from  witnesses  whom  none  could  doubt,  or  contravene ; viz. 
John  the  Baptist ; the  mirarcles  of  Christ ; the  voice  from  hea- 
ven ; the  Scriptures  of  unerrring  truth  ; all  of  which  are  ad- 
duced by  our  Lord,  and  furnish  the  body  of  his  evidence. 

Such  are  the  contents  of  this  astonishing  chapter;  the  latter 
IG 


182 


LECTURE  II. 


portion  of  which  I have  just  mentioned  is  so  plain  that  it  will 
be  needless  for  us  to  dwell  upon  it,  but  the  former  is  unques- 
tionably obscure,  and  yet  so  rich  an  inheritance  to  the  believer, 
and  so  valuable  an  armoury  for  the  young  Christian,  that  we 
shall  confine  our  observations  exclusively  to  its  life-giving 
truths. 

Proceed  we,  then,  under  the  teaching  of  the  Divine  Spirit, 
to  examine  this  instructive  portion  of  our  Lord’s  defence  be- 
fore the  Sanhedrim.  The  Jews  had  no  sooner  preferred  their 
charge  of  Sabbath-breaking,  because  ou"  Divine  Saviour  had 
performed  his  miracles  on  that  sacred  day,  than,  as  we  read, 
our  Lord  immediately  commenced  his  defence  by  this  re- 
markable assertion,  “ My  Father  worketh  hitherto,  and  I 
work.”*  How  great  a mystery  is  involved  in  this  brief  sen- 
tence ! On  other  occasions  our  Lord  contented  himself  with 
asserting,  that  acts  of  necessity  and  love  were  never  to  be 
reckoned  as  breaches  of  the  Sabbath  day,  but  here,  before  the 
great  council  of  the  nation,  he  takes  a far  different,  and  far 
higher  stand  ; he  acknowledges,  according  to  their  view  of  it, 
a breach  of  the  Sabbath,  and  then  proceeds  at  once  to  justify 
the  apparent  transgression.  His  defence  is  as  though  he  had 
said,  “ If  works  of  every  kind  will  break  this  hallowed  day, 
then  am  I guilty,  and  then  have  I been  guilty  throughout  all 
time,  for  united  to  God  the  Father  from  all  eternity  in  essence, 
divinity,  and  power,  I am  united  with  him  also  in  work. 
Hitherto,  throughout  four  thousand  years,  my  Father  and  I have 
worked  incessantly  upon  this  hallowed  day  ; the  sun  has  at 
our  word,  continued  his  mighty  journey  uninterruptedly ; the 
sea  has  never  ceased  to  flow ; all  nature,  at  our  bidding,  has 
gone  fi  rward ; all  the  works  of  Providence  and  grace  have 
held  on  their  unwearied  course ; this  is  our  doing,  our  work, 
to  which  no  single  Sabbath  has  seen  an  intermission ; and 
shall  I,  who  have  ‘ worked  hitherto,’  now  be  accused  for  per- 
forming a single  miracle  of  love  upon  this  hallowed  day  ?” 

Such  a reply,  as  our  Lord  had  doubtless  foreseen,  at  once 


^ John  V.  17. 


LECTURE  II. 


18a 


not  only  redoubled  the  rage  and  animosity  of  his  persecutors, 
but  changed  the  nature  of  their  charge.  They  had  brought 
him  before  the  Sanhedrim  for  Sabbath-breaking,  but  they  now 
proceed  to  try  him  for  blasphemy.  “ Therefore,  the  Jews 
sought  the  more  to  kill  him,”  says  the  evangelist,  “ because 
he  not  only  had  broken  the  Sabbath,  but  said  also  that  God 
was  his  Father,  making  himself  equal  with  God.”*  The 
Jews,  therefore,  evidently  understood  the  words  as  I have  just 
endeavoured  to  explain  them : and  so  far  was  Jesus  from  any 
attempt  to  remove  this  impression,  which  he  unquestionably 
would,  had  it  been  false,  that  he  returns  an  answer  to  the  new 
charge  of  blasphemy,  insisting  far  more  plainly  upon  his  di- 
vinity, and  speaking  far  more  strongly  upon  it,  than  he  had 
ever  done  before.  In  fact,  from  this  point,  the  defence  is  one 
continued  series  of  proofs  of  this  first  of  all  revealed  doctrines 
to  the  soul  of  man,  the  co-equality  and  co-eternity  of  the  Father 
and  the  Son.  “ Then  answered  Jesus  and  said  unto  them. 
Verily,  verily,  I say  unto  you,  the  Son  can  do  nothing  of  him- 
self, but  what  he  seeth  the  Father  do ; for  what  things  soever 
he  doeth,  these  also  doeth  the  Son  likewise.”! 

The  first  impression  of  these  words  upon  the  reader,  often 
is,  that  they  imply  an  inferiority  in  the  Son,  and  that  our 
Lord’s  intention  probably  was,  as  it  undoubtedly  is,  in  some 
portions  of  his  history,  to  mark  the  inferiority  of  the  man 
Christ  Jesus,  to  God,  the  everlasting  Father. 

But  nothing  of  this  kind  is  his  intention  here.  The  asser- 
tion is  simply  made,  to  strengthen  and  to  fill  up  the  outline  of 
a truth  so  mysterious,  that  the  human  mind  can  never,  in  its 
present  state,  fully  appreciate  it,  and  never  without  the  direct 
operation  of  the  Spirit  of  God,  rightly  receive  it.  When  our 
Lord  says,  “ the  Son  can  do  nothing  of  himself,”!  implies 
that  such  is  the  entireness  of  the  union  between  the  Father  and 
the  Son  ; so  completely  is  the  Son  “ very  God  of  very  God,” 
that  all  that  the  one  Person  of  the  Deity  doeth,  is  done  by  the 
other,  and  therefore  that  nothing  can  be  said  to  be  done  by 


♦ John  V.  18. 


t John  V.  19. 


t Idem. 


184 


LECTURE  II, 


the  Son,  as  separate  from  the  Father.  And  yet,  while  one  in 
essence,  so  completely  are  they  two  in  person  that  “ the  Son 
doeth  what  he  seeth  the  Father  do,”  a word  adopted  merely  to 
meet  our  infinite  comprehension,  and  not  in  the  least  intend- 
ing to  imply  that  the  works  of  the  Son  are  copies  of  the  Fa- 
ther, or  follow  them  in  order  of  time,  (for  this  the  subsequent 
verses  and  all  Scripture  would  disprove,)  but  to  express,  as 
clearly  as  our  imperfect  diction  can  express,  the  intimate  com- 
munication of  nature,  will,  wisdom,  and  power,  between  the 
eternal  Father  and  “ the  only  begotten  Son,  which  is  in  the 
bosom  of  the  Father.”*  There,  with  a oneness  of  nature,  will, 
and  knowledge,  which  far  surpasses  all  understanding,  he 
hath  known  all  things  which  God  knoweth,  and  even  all 
things  which  God  seeth,  and  done  all  things  which  God  doeth 
throughout  the  ages  of  a fathomless  eternity. 

Our  Lord  enforced  this  awful  and  incomprehensible  truth 
in  the  following  verses,  by  the  declarations  that  “ the  Son 
quickeneth  whom  he  will;”t  and  that  he  judges  whom  he  will, 
not  that  the  Father  has  in  any  sense  divested  himself  of  the 
power  of  quickening  or  judging,  but  that  it  is  communicated, 
by  an  indissoluble  union  to  the  Son,  and  thus  made  known  by 
him  to  man,  that  as  our  Lord  declares,  “ all  men  should  hon- 
our the  Son,  even  as  they  honour  the  Father.”:]:  Having, 
then,  established  this  fact,  upon  these  incontrovertible  declara- 
tions of  that  God  who  cannot  lie,  our  Lord  proceeds  to  build 
upon  them  these  additional  proofs  of  his  divinity,  which  in- 
volve some  of  the  highest  and  most  mysterious  doctrines  of 
salvation. 

“ Verily,  verily,  I say  unto  you,  he  that  heareth  my  word, 
and  believeth  on  him  that  sent  me,  hath  everlasting  life,  and 
shall  not  come  into  condemnation,  but  is  passed  from  Gc’sath 
unto  life.”:]: 

“ Learn  from  this,  that  the  one  great  object  of  all  true 
Christianity  is,  to  bring  you  to  hear  Christ’s  word,  i,  e.  to  re- 


John  i.  18. 


t John  V.  21. 


t John  V.  24. 


§ John  V.  24 


LECTURE  II. 


185 


ceive  the  everlasting  gospel,  to  be  made  partakers  of  that  sal- 
vation which  he  lived  to  promulgate,  and  died  to  seal.  “ Faith,” 
says  the  Floly  Ghost,  “ cometh  by  hearing,  and  hearing  by 

the  word  of  God.”*  Faith,  we  know,  is,  as  every  other 

Christian  grace,  the  gift  of  God  ,*  but  this  is  the  manner  in 
which  it  is  usually  wrought  in  us  by  the  Spirit  of  God,  through 
the  hearing  of  the  revealed  word  of  the  Lord  Jesus  Christ. 
The  work  of  salvation,  however,  as  regards  our  individual 
reception  of  it,  is  not  completed  in  hearing  and  receiving 
Christ’s  word ; there  is  a step,  and  a very  important  one,  yet 
beyond,  which  is  most  plainly  developed  in  the  words  before 
us.  “ He  that  heareth  my  word,  and  believeth  on  him  that 
sent  me,  hath  everlasting  life.”  Observe,  then,  the  great  end 
and  object  of  faith  in  Jesus  Christ.  It  must,  by  the  power  of 

the  Holy  Ghost,  lead  you  directly  through  the  Son,  to  God 

the  Father,  a God  in  covenant  with  you  through  Jesus  Christ; 
a God  who  has,  even  from  the  foundation  of  the  world,  been 
reconciled  to  all  his  creatures,  but  who  now  receives  you,  who 
come  to  him,  through  Christ,  as  reconciled  to  him. 

Mark,  then,  and  from  your  inmost  soul  bless  God  for  his 
mercy  while  you  do  so,  mark  the  present  and  immediate  bene- 
^t  which  you  obtain  by  thus  coming  to  God.  He  who  so 
comes,  “ hath,”  saith  our  Lord,  “ everlasting  life,  and  shall 
not  come  into  condemnation,  but  is  passed  from  death  unto 
life.”|  “ Is  passed  ,*”  how  unspeakable  a mercy,  how  glorious 
a privilege ! the  believer  waits  not  for  the  day  of  doom  to  de- 
termine whether  he  shall  stand  at  the  right  hand  or  at  the  left 
of  his  returning  Saviour.  He  has  obtained  present  pardon, 
present  peace,  and  present  joy.  The  world  is  crucified  to 
him,  and  he  is  crucified  unto  the  world ; God  is  reconciled 
to  him,  and  he  is  now  reconciled  to  God.  His  hope  is  not  an 
uncertain  hope,  but  that  which  the  apostle  so  well  described, 
when  he  said,  “ Which  hope  we  have  as  an  anchor  of  the  soul, 
both  sure  and  steadfast,  and  which  entereth  into  that  within 
the  veil.”:j: 


* Romans  x.  1 7. 
16* 


t John  V.  24, 


t Hebrews  vi.  19^ 


186  LECTURE  II. 

It  is  a delightful  and  blessed  thing  to  speak  and  to  hear  oi 
privileges  such  as  these.  But,  alas  ! many,  how  many  are 
there  who  both  hear  and  speak  of  them,  who  never  realize 
them  in  their  own  consciences,  or  partake  of  them  in  their 
own  souls.  Let  me,  then,  this  day,  inquire,  how  is  it  with 
yourselves  ? Have  you  heard,  have  you  believed,  have  you 
received,  these  life-giving  truths  1 All  depends,  as  you  have 
seen,  upon  the  first  step  in  this  most  important  series.  Have 
you  rightly,  effectually,  savingly  heard?  1 do  not  simply 
allude  to  the  hearing  of  the  outward  ear,  but  of  the  inmost 
heart.  Are  you  doubtful  in  what  manner  to  reply  to  so  infi- 
nitely important  an  inquiry  ; are  you  conscious,  as  I trust  you 
are,  that  unassisted  you  cannot  hear,  that  the  hearing  ear,  as 
well  as  the  believing  heart,  is  entirely  the  work  of  God’s  free 
grace  ? Is  any  one  among  you  inwardly  saying.  Would  that  I 
might  thus  hear  to  the  saving  of  my  soul,  but  alas  ! with  me 
the  threatening  of  the  prophet  seems  almost  to  be  fulfilled, 
“ This  people’s  heart  is  waxed  gross,  and  their  ears  are  dull  of 
hearing,  and  their  eyes  they  have  closed  ; lest  at  any  time  they 
should  see  with  their  eyes,  and  hear  with  their  ears,  and 
should  understand  with  their  heart,  and  should  be  converted, 
and  I should  heal  them.”*  Then,  with  what  feelings  of 
gratitude  will  you  receive  the  next  great  declaration  of  your 
Redeemer,  in  the  words  of  the  text,  “ Verily,  verily,  I say 
unto  you,  the  hour  is  coming,  and  now  is,  when  the  dead  shall 
hear  the  voice  of  the  Son  of  God,  and  they  that  hear  shall 
live.” 

Let  us  for  a moment  inquire.  Who  are  these  dead  ? of 
whom  our  Lord  with  so  much  certainty  and  such  authority 
predicates  that  they  “ shall  hear  ?”  Think  you  that  it  means 
they  who  have  been  committed  to  the  kindred  dust  ? No, 
these  are  afterwards  spoken  of  expressly  in  the  twenty-eighth 
verse.  They  also  shall,  no  doubt,  one  day  hear,  but  these 
dead  men  were  to  hear  the  very  hour  in  which  the  Lord  Jesus 
spake  these  words  before  the  Sanhedrim  ? For  is  not  this  his 


* Isaiah  vi.  10 ; Matthew  xiii.  15. 


LECTURE  II. 


187 


own  declaration,  “ the  hour  is  coming,  and  now  is  ?”  He 
could  not,  therefore,  allude  to  the  inhabitants  of  the  grave, 
who  shall  hear  hereafter.  They  to  whom  he  alluded  then, 
are,  they  can  be  none  other,  the  spiritually  dead,  “ the  dead 
in  trespasses  and  sins.”*  You,  brethren,  you,  and  I,  and  all 
men,  either  are,  or  have  been  among  their  numbers.  How 
unspeakably  encouraging,  then,  is  the  declaration  ! However 
dull  may  be  our  ears  to  hear,  however  hard  our  hearts  to  un- 
derstand, we  cannot  go  beyond  the  metaphor  here  adopted  by 
our  Lord  ; we  cannot  be  more  insensible  than  the  dead  ; and 
yet  even  they  shall  hear.  Imagine,  then,  the  very  worst  state 
in  which  your  fears  can  place  you,  as  regards  the  spiritual 
welfare  of  your  soul,  viz. : that  you  are  at  the  present  moment 
among  the  spiritually  dead.  Then  the  promise  before  us  ap- 
plies expressly  to  yourself.  Only,  would  we  inquire,  are  you 
willing  to  hear  I By  which  we  mean,  such  hearing  as  in- 
cludes reception,  belief,  and  obedience.  Be  assured  that  you 
“ shall  hear.”  Neither  evil  men  nor  evil  spirits  shall  frustrate 
the  work  of  your  Divine  Redeemer,  or  make  it  of  none  effect 
to  your  soul.  “ The  dead  shall  hear  the  voice  of  the  Son  of 
God,  and  they  that  hear  shall  live.”  He  shall  bestow  upon 
you  the  hearing  ear,  and  with  it  the  renewed  and  living 
heart.  “ For  as  the  Father  hath  life  in  himself,  so  hath  he 
given  to  the  Son  to  have  life  in  himself.”|  Life  spiritual,  life 
temporal,  life  eternal,  all  laid  up  in  Christ  Jesus  the  grand 
depository  of  the  life  of  God’s  people  throughout  all  ages. 

Your  life  then  is  hid  with  Christ  in  God  ;”J  but  not  so  hid- 
den, that  the  eye  of  faith  cannot  see  it,  and  the  hand  of  faith 
cannot  reach  it,  and  the  prayer  of  faith  cannot  draw  it  down. 
No,  it  is  “ your  life,”  though  it  is  hidden  in  Christ  Jesus;  it  is 
hidden  for  you,  thanks  be  to  God,  not  from  you.  It  is  con- 
cealed only  as  regards  your  enemies ; it  is  treasured  up  as 
regards  yourself.  Be  then  no  longer  without  this  richest  gift 
which  God  himself  has  ever  offered  to  bestow.  Put  forth 


* Ephesians  ii.  1. 


t John  V.  26. 


t Colossians  iii.  3 


188 


LECTURE  II. 


your  hand  this  day,  and  pluck  these  fruits  of  the  tree  of  life, 
and  eat,  and  live  for  ever. 

You  have,  perhaps,  entered  this  house,  a son  of  Adam,  a 
lost  and  perishing  sinner,  an  heir  of  death,  corruption,  and 
condemnation.  The  blame  is  yours,  and  the  folly  yours,  and 
the  sin  and  its  punishment  will  be  yours,  if  you  leave  it  not 
a child  of  God,  a reconciled  saint,  an  inheritor  of  his  kingdom 
of  glory.  Effectual  calling,  spiritual  knowledge,  pardon,  jus- 
tification, sanctification,  and  finally,  glorification,  are  all  prof- 
fered you,  if  you  will  come  at  once,  hearing,  receiving,  lov- 
ing, and  obeying  the  Lord  Jesus  Christ,  for  has  he  not  himself 
said,  without  a single  exception  or  reserve,  “ They  that  hear 
shall  live.”  Yes,  brethren,  so  hearing,  you  can  never  die. 
Death  is  disarmed,  Satan  is  vanquished.  Heaven  is  won.  How 
delightful,  how  encouraging  is  the  whole  scope  of  this  wonder- 
ful address ! I feel  myself  so  overpowered  by  its  fulness,  so 
overwhelmed  by  its  richness,  its  abundance,  the  exceeding 
length,  and  depth,  and  breadth,  and  height,  of  the  love  of 
Christ  which  passeth  knowledge,  and  yet  of  which  some  of  the 
brightest  glimpses  that  ever  shone  upon  the  soul  of  man, 
break  forth  from  the  declarations  we  have  been  considering, 
that  I am  constrained  to  cry  out  with  the  prophet  and  the 
apostle  of  old,  ‘‘  O Lord  God,  behold  I cannot  speak,  for  I 
am  a child.”*  “ Who  is  sufficient  for  these  things  ?”f  Pro- 
bably some  such  feelings  of  deep  and  mute  astonishment  as 
must  visit  the  soul  of  every  reflecting  man,  when  listening  to 
these  wonderful  declarations,  were  manifested  by  the  members 
of  the  Sanhedrim  while  they  heard  them  flowing  from  the  lips 
of  our  Divine  Redeemer  himself;  for  we  find  him  immediately 
afterwards,  and  as  if  replying  to  some  signs  or  words  of  won- 
der from  his  audience,  thus  expressing  himself:  “ Marvel  not 
at  this ; for  the  hour  is  coming  in  the  which  all  that  are  in  the 
graves  shall  hear  his  voice,  and  shall  come  forth,  they  that 
have  done  good,  unto  the  resurrection  of  life ; and  they  that 
have  done  evil  unto  the  resurrection  of  damnation.’’^  As 


* Jeremiah  i.  6. 


t2  Corinthians  ii.  16. 


t John  V.  22,  29. 


LECTURE  II. 


189 


thojgh  he  had  said,  “ Marvel  not  that  I now  manifest  a power 
which  none  of  woman  born  has  ever  yet  possessed ; that  I 
have  life  at  my  bestowal,  and  that  the  spiritually  dead  receive 
it  when  they  hear  my  voice;”  what  is  this,  compared  with 
the  appalling  fact,  that  not  a child  of  Adam  who  has  ever  yet 
descended  to  the  grave,  but  shall  one  day  hear  this  self-same 
voice  now  sounding  in  your  ears,  and  when  he  hears  shall  live. 

My  brethren,  if  you  have  been — but  what  Christian  can 
have  been — unmoved  by  declarations  such  as  we  this  day  have 
reviewed,  what  think  you  of  the  great  and  awful  truth  before 
us  now  ? “ The  hour  is  coming,”  saith  our  God,  when  the 

voice  of  Jesus  shall  burst  the  sepulchre,  when  every  grave 
shall  be  riven  asunder,  and  every  spot  upon  this  wide  world’s 
surface,  shall  be  revisited  for  a moment  by  him  who  lies  be- 
neath it.  Called  by  that  voice,  you  shall  yourself  come  forth, 
your  body  and  soul  for  ever  re-united,  and  accompanied  by 
the  multitudes  who  lie  around  you,  shall  pass  upward  to  the 
judgment  seat.  That  “ great  white  throne”*  of  the  descend- 
ing Saviour,  before  which  all  the  generations  of  men,  from  the 
first  Adam  to  the  last  of  his  descendants,  who  shall  enter  ^he 
world,  at  the  very  hour  of  that  world’s  dissolution,  shall  one 
and  all,  be  re-assembled.  But  when  there,  you  shall  stand 
alone  ; a gathering  world  around  you,  and  yet  not  one  to  help, 
not  one  to  shield  you  from  your  Judge;  as  much  alone,  as  if 
no  other  ear  were  open  to  his  voice,  no  other  heart  laid  bare 
before  his  eye.  Then  shall  be  brought  to  view  all  unrepent- 
ed, unforgiven  sins,  all  words,  all  thoughts,  all  actions,  which 
from  your  cradle  to  your  grave  shall  have  dishonoured  God, 
done  despite  to  the  efforts  of  his  striving  Spirit,  and  poured 
contempt  upon  the  atoning  sacrifice  of  his  blessed  Son.  And 
for  what  purpose  shall  such  additional  agony  be  inflicted  upon 
those,  w^io  ,hroughout  eternity  shall  never  again  behold  the 
face  of  iiod  after  that  day  has  closed?  To  stamp  that  burn- 
ing shame  upon  the  sinner’s  cheek,  that  brand  of  deep  remorse 
upon  the  sinner’s  brow,  which  after  ages  never  shall  eradicate; 


* Revelations  xx.  11. 


190 


LECTURE  II. 


to  justify,  before  men  and  angels,  the  sentence  which  a righte- 
ous Saviour  shall  at  that  coming  hour  pronounce ; and  to  leave 
every  condemned  and  hopeless  sinner  utterly  speechless ; to 
deprive  him  even  of  the  miserable  gratification,  that  it  was  an 
unjust  decree  of  a partial  God  which  consigned  him  to  the 
dreadful  fate  from  which  he  shall  for  ever  and  for  ever  suffer. 
Can  you  anticipate  such  a scene  without  one  honest,  self-in- 
quiring thought,  “ What  is  the  part  which  I shall  bear  upon 
that  coming  day  ?”  Let  the  statement  of  divine  truth  which 
you  have  now  heard,  assist  in  your  reply.  God  hath  com- 
mitted all  judgment  unto  the  Son,  for  the  express  purpose, 
“ that  all  men  should  honour  the  Son,  even  as  they  honour  the 
Father.”  Are  you  so  honouring  the  Lord  Jesus  Christ?  Ac- 
knowledging yourselves  as  not  your  own,  but  his  who  has 
bought  you  with  his  precious  blood  ? If  you  are,  then  are  you 
now  among  those  dead  who  have  heard  the  voice  of  the  Son 
of  God,  bringing  to  them  that  spiritual  life  here,  which  is  the 
sure  and  only  foretaste  of  eternal  life  hereafter;  then  shall 
you  be  among  those  tenants  of  the  grave,  who,  having  done 
good,  having  brought  forth  the  fruits  of  the  spiritual  life  of 
which  they  were  partakers,  shall,  when  they  hear  that  well- 
known  voice,  come  forth  to  the  resurrection  of  life. 

But  is  there  no  other  feeling  with  which  we  may  anticipate 
the  mysteries  and  glories  of  that  day  ? no  other  thought 
awakened  in  our  heart  by  this  most  awful  declaration,  “ All 
that  are  in  the  graves  shall  hear  his  voice,  and  shall  come 
forth  ?”  Blessed  be  God,  there  is  that  which  as  nothing 
earthly  ever  could  awaken,  so  nothing  short  of  heaven  itself 
shall  bring  the  full  accomplishment,  the  perfect  and  unspeaka- 
ble fruition.  It  is  the  anticipation  of  all  that  that  voice  shall 
be,  and  all  that  it  shall  bring  to  us,  if  we  are  among  the  bless- 
ed number  of  God’s  dear,  and  pardoned,  and  holy  children. 
It  will  be  no  new,  no  stranger’s  voice  to  us  upon  that  coming 
day.  When  the  newly  awakened  ear  catches,  for  the  first 
time,  the  sound  of  the  Bridegroom’s  cry,*  every  accent,  every 


^ See  Matthew  xxv.  6. 


LECTURE  III. 


191 


word  will  be  in  the  well-known,  well-remembered  tones  of  our 
best,  our  dearest  friend.  The  first  feeling  of  our  souls  will  be, 
as  our  bodies  rise  from  out  of  the  dust,  “ This  is  the  self-same 
voice  which  I once  heard  when  dead  in  trespasses  and  sins ; 
and  when  I heard  I lived.  This  is  the  self-same  voice  which 
often,  oh  how  often,  during  my  earthly  pilgrimage,  cheered 
me  on  the  bed  of  sickness,  comforted  me  in  the  day  of  trouble, 
strengthened  me  in  the  hour  of  temptation,  was  my  guide,  my 
counsellor,  my  friend.  And  shall  I fear  it  now  1 No ! Let 
me  yet  hear  it  once  again,  at  thy  right  hand,  O God,  perfect- 
ing all  that  concerneth  me,  finishing  thine  own  work,  comple- 
ting thine  own  glory,  and  sealing  my  everlasting  happiness.” 

If  the  word  of  God  be  true,  that  desire  shall  be  granted,  for 
every  believing  and  obeying  child  of  God  shall  one  day  hear 
that  self-same  voice  pronounce,  “ Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you  from  the  founda- 
tion of  the  world.”* 


LECTURE  III. 

Luke  vi.  12,  13. 

“ And  it  came  to  pass  in  those  days  that  he  went  out  into  a mountain  to 
pray,  and  continued  all  night  in  prayer  to  God.  And  when  it  was 
day,  he  called  unto  him  his  disciples : and  of  them  he  chose  twelve, 
whom  also  he  named  apostles.”  ^ 

The  glorious  defence  before  the  Sanhedrim,  which  we  con- 
sidered in  the  last  lecture,  being  concluded,  we  find  our  Lord 
withdrawing  himself  from  Jerusalem,  and  shortly  afterwards  en. 
gaged  in  the  important  work  of  the  election  of  the  twelve  apostles. 

How  deeply  instructive  is  the  lesson  which  every  record  of 
the  preparation  of  Jesus,  for  the  most  important  labours  of  his 
ministry,  presents  to  us.  “ It  came  to  pass  in  those  days,  that 
ne  went  out  into  a mountain  to  pray,  and  continued  all  night 


^ Matthew  xxv.  34. 


192 


LECTURE  III. 


in  prayer  to  God.  “ Subject,  as  our  Divine  Maker  unques- 
tionably was,  to  all  the  innocent  infirmities  of  our  nature,  how 
unsparing  was  he  of  himself,  how  regardless  of  his  own  com- 
fort and  gratification,  thus  to  occupy  in  prayer  the  whole  night 
which  was  to  precede  a day  of  unexampled  labour  ! 

What  a sublime  and  striking  picture  is  here  presented  to 
us,  of  the  incarnate  Son ; withdrawn  from  the  noise  and 
tumult  of  the  cities  and  the  haunts  of  men,  amid  the  silence 
of  the  night,  and  the  desolation  of  that  mountain  scene,  hold- 
ing converse  with  the  ineffable  Jehovah  ; all  nature  hushed  in 
still  repose,  as  if  unwilling  to  interrupt  the  wonderful  commu- 
nion ; while  hour  after  hour  of  darkness  passed  away,  and 
still  the  unwearied  prayer  winged  upwards  its  happy  flight, 
from  the  perfect  purity  of  God  the  Son  below,  to  the  not  more 
perfect  purity  of  God  the  Father  upon  his  throne.  What  a 
mighty,  what  an  almighty  prayer  must  have  then  gone  up 
before  the  Eternal  One,  embracing  not  merely  the  chosen  few, 
who,  on  to-morrow’s  dawn,  were  to  become  the  near  com- 
panions of  their  Lord,  but  their  successors  and  followers 
throughout  all  time.  It  is  no  vain  presumption,  to  believe  that 
not  the  humblest  messenger  who  has  ever  since  been  sent 
to  preach  “ on  earth  peace  and  good-will  to  men,”*  but  found 
a place  in  that  most  solemn  intercession  ; and  that  for  him 
were  sought,  during  that  hallowed  night,  the  grace,  and 
strength,  and  wisdom,  which  of  himself  he  could  not  have. 
Most  surely  may  we  believe,  that  while  the  great  Head  of  the 
Church  was  thus  laying  all  the  difficulties,  and  all  the  igno- 
rance, and  all  the  need,  of  those  whom  on  the  morrow  he  was 
about  to  constitute  the  authorized  ministers  of  his  gospel,  his 
omniscient  mind  embraced  within  the  petitions  of  that  prayer, 
every  individual  in  every  age,  who  is  “ inwardly  moved  by 
the  Holy  Ghost  to  serve  God,”  for  the  promoting  of  his  glory, 
and  the  edifying  of  his  people,  and  is  ‘‘  truly  called  according  to 
the  will  of  our  Lord  Jesus  Christ  to  the  ministry  of  the  Church.”t 

“ All  night”  did  our  Lord  continue  in  that  mysterious  inter- 
course with  the  eternal  Father;  an  example  of  persevering 


* Luke  ii.  14. 


t Ordination  Service  of  the  Church  of  England. 


LECTURE  III. 


193 


prayer,  which  although,  as  regards  the  peculiar  nature  of 
the  communication,  must  ever  remain  far  above  the  attain- 
ment of  the  Christian,  still  it  furnishes  in  its  perseverance,  a 
high  and  holy  lesson  for  the  imitation  of  the  Church,  as  long 
as  she  continues  militant  here  below.  It  is  not  by  the  short 
and  transient  applications  to  a throne  of  grace,  which  we  are 
too  apt  to  dignify  with  the  name  of  prayer,  that  we  can  hope 
to  be  qualified  for  seasons  of  peculiar  trial,  temptation,  or  la- 
bour. This  can  alone  be  done  by  dwelling  near  the  mercy- 
seat  ; by  sitting,  as  it  were,  upon  the  footstool*  of  the  throne ; 
by  daily,  hourly,  constantly  sending  forth  those  winged  mes- 
sengers of  the  heart,  the  secret,  silent,  swiftly  flying  thoughts, 
which  while  they  form,  like  the  Patriarch’s  ladder,  an  uninter- 
rupted line  of  ascending  entreaties  to  the  Most  High,  form  also 
a channel  for  his  descending  mercies  to  our  souls.  “ And, 
when  it  was  day,  he  called  unto  him  his  disciples ; and  of 
them  he  chose  twelve,  whom  also  he  named  apostles.  Simon 
(whom  he  also  named  Peter)  and  Andrew  his  brother,  James 
and  John,  Philip  and  Bartholomew,  Matthew  and  Thomas, 
James  the  son  of  Alpheas,  and  Simon  called  Zelotes,  and  Ju- 
das the  brother  of  James,  and  Judas  Iscariot,  which  also  was 
the  traitor.”f 

The  purpose  for  which  the  twelve  were  selected,  is  thus  ex- 
plained in  the  parallel  passage  in  St.  Mark’s  gospel,  “ He  or- 
dained twelve,  that  they  should  be  with  him,  and  that  he  might 
send  them  forth  to  preach,  and  to  have  power  to  heal  sick- 
ness, and  to  cast  out  devils.”:];. 

How  great  their  privilege,  how  glorious  their  distinction,  to 
perform  such  works  as  man  before  had  never  done;  and  to 
preach  to  the  lowest,  the  humblest,  the  poorest,  the  good  tidings 
“ sent  down  from  heaven ; which  things  the  angels  desire  to 
look  into.”§  Yet  was  it  not  merely  these  blessings,  great  and 
distinguishing  as  they  were,  of  the  chosen  followers  of  our 
Lord,  which  formed  the  highest  subject  of  their  heart’s  re- 

* See  1 Chronicles  xxviii.  2. 

t Mark  iii.  14. 

17 


t Luke  iv.  12,  13. 
§ 1 Peter  i.  12. 


1J4 


LECTURE  III. 


joicing  : it  was  the  far  nobler  privilege  conveyed  in  thesimplb 
(3xpressions,  “ that  they  should  be  with  him.”*  It  was  for 
this  that  they  were  especially  ordained  ; ‘‘  He  ordained  twelve 
that  they  should  be  with  him and  it  was  to  this  that  in  after 
days  we  find  them  looking  back  “ with  joy  unspeakable,  and 
full  of  glory. ’’j*  Hear  only  the  beloved  apostle  referring  tc 
these  highly  privileged  seasons,  and  this  most  blessed  inter 
course,  after  an  interval  of  more  than  fifty  years ; “ Thai 
which  was  from  the  beginning,  which  we  have  heard,  which 
we  have  seen  with  our  eyes,  which  we  have  looked  upon,  and 
our  hands  have  handled  of  the  word  of  life-”:j:  is  the  niannei 
in  which  he  delights  to  designate  the  Saviour  of  the  world. 
While  we  find  Peter,  with  a very  similar  feeling,  speaking  of 
the  season  when  he  was  “ with  him  in  the  Holy  Mount,”§  and 
of  “ the  time,  that  the  Lord  Jesus  went  in  and  out  among  us.”|| 
It  was  by  being  thus  continually  with  Jesus,  that  they  were  to 
learn  from  his  own  lips  his  blessed  and  life-giving  doctrines ; 
that  they  were  to  see  with  their  own  eyes,  the  meekness,  and 
patience,  and  forbearance,  and  humility,  and  love,  which  the 
intercourse  of  every  day  would  manifest,  but  which  no  tongue 
could  truly  tell ; and  by  walking  daily  at  his  side,  and  tread- 
ing hourly  in  his  footsteps,  that  they  might  be  qualified,  as  far 
as  men  could  ever  be,  to  transmit  some  faint  expressions  of 
“ the  mind  which  was  in  Christ  Jesus,”1[  as  the  heritage  of  the 
Church  for  ever. 

Brethren,  pray  that  your  ministers,  pray  that  all  the  minis- 
ters of  the  gospel  of  Christ,  may  bear  upon  their  hearts  the 
purpose  for  which  their  predecessors  were  especially  ordained, 
“ that  they  should  be  with  Jesus for  be  assured,  that  it  is  in 
proportion,  and  most  accurately  in  proportion,  as  we  fulfil  this 
first,  great  object  of  our  calling,  that  all  others  will  be  attained 
and  sanctified.  Had  the  apostles  wandered  far  away  from  him 
who  called  them,  had  they  visited  him  at  distant  intervals, 
thought  of  him  but  seldom,  conversed  with  him  but  rarely, 


* Mark  iii.  14. 
§ 2 Peter  i.  18. 


t 1 Peter  i.  8. 
II  Acts  i.  21. 


t 1 John  i.  1. 

IT  Phillippians  ii.  5. 


LECTURE  III. 


195 


Walked  with  him  but  occasionally,  what  would  they  have 
known  of  “ the  mind  that  was  in  Christ  Jesus?”*'  What  can 
we  know  of  him,  if  our  cold  and  lifeless  communion  be  con- 
fined to  stated  periods,  or  public  services ; in  fact,  if  we  are 
not  ever  with  him  ? Pray,  therefore,  that  we  may  hold  con- 
verse with  him  unceasingly ; that  neither  the  duties,  nor  the 
pleasures  of  life,  may  lead  us  from  him;  that  w^e  may  come 
from  immediate  intercourse  with  Christ,  into  the  pulpit ; and 
that  we  may  return  again  into  his  blessed  and  purifying,  and 
enlightening  presence.  Be  assured  that  it  is  your  interest,  as 
much  as  your  duty,  thus  to  pray  ; for  so  alone,  the  Holy 
Spirit  of  our  God  assisting  us,  shall  we  be  enabled  to  speak  of 
Christ,  as  the  apostles  themselves  spake  of  him,  when  from 
the  gracious  words  which  proceeded  out  of  their  lips,  their 
hearers  at  once  “ took  knowledge  of  them,  that  they  had  been 
with  Jesus. ”1 

No  sooner  had  our  Divine  Master  selected  the  tmelve  fa- 
voured followers  who  were  to  go  with  him  withersoever  he 
went,  during  the  remainder  of  his  ministry,  than  he  addressed 
to  them,  and  to  the  assembled  multitudes,  the  discourse  usually 
known  by  the  appellation  of  the  “ Sermon  on  the  Mount.” 
A composition,  of  which  it  is  very  insufficient  commendation 
to  declare,  that  so  pure,  so  spiritual,  so  perfect  a code  of  ethics, 
never  from  the  w'orld’s  creation  to  that  hour,  had  been  deliver- 
ed to  the  children  of  men.  Then,  for  the  first  time,  were 
men  instructed  in  the  real  nature  of  the  law  of  God : that  it 
required  truth  in  the  inmost  parts  ; that  it  was  intended  to  con- 
trol every  glance  of  the  eye,  and  every  feeling  of  the  heart, 
as  positively  and  as  distinctly,  as  every  word  of  the  lips,  and 
every  action  of  the  life ; that  an  angry  word,:j:  and  a resent- 
ful or  contemptuous  expression,  would  entail  the  judgments  of 
God,  as  surely  as  the  more  open  violence  of  the  ruffian  and 
the  murderer;  that  a lustful  look§  was  as  certainly  recorded 
in  the  book  of  God’s  remembrance  as  an  adulterous  act ; that 

* Philippians  ii.  5.  f Acts  iv.  13. 

t Matthew  v.  22.  § Matthew  v.  28. 


196 


LECTURE  III. 


the  charity  bestowed  to  be  seen  of  men,*  was  disregarded  by 
our  Father  which  is  in  heaven  ; that  the  return  for  the  hypo- 
crite’s prayers,  and  the  hypocrite’s  fasting,  was  all  bestowed 
on  earth  ; that  they  had  here  their  reward,  and  here  their  con- 
solation.| It  was  in  this  wonderful  discourse  that  men  for  the 
first  time  learnt  from  God  himself,  not  only  the  manner,:];  but 
the  language  in  which  they  should  approach  him  ; for  here 
the  Saviour  for  the  first  time  delivered  that  inimitable  com- 
position, “ The  Lord’s  Prayer.”  It  was  here,  also,  that  in 
opposition  to  every  established  opinion  in  the  world,  yea,  no 
doubt  to  the  natural  feelings  even  of  the  apostles  themselves, 
our  Lord  declared  that  not  the  great  and  glorious,  but  the  poor 
and  meek,  not  those  whom  the  world  calls  happy,  but  the  pure 
in  heart,  the  mourner  and  the  peace-maker,  are  the  only  truly 
blessed. 

Wonderful  indeed  is  this  divine  discourse : so  wonderful, 
that  there  are  not  wanting  well  authenticated  instances  in  the 
Christian  Church,  of  the  sceptic  and  the  unbeliever,  whom  no 
other  evidence  of  the  veracity  of  our  holy  religion  could  affect, 
having  been  converted  to  the  belief  in  its  eternal  truths,  and 
the  divinity  of  its  blessed  Author,  by  a careful  investigation  of 
the  “ Sermon  on  the  Mount.”  One  such  instance  has  come 
to  my  knowledge  during  the  course  of  my  ministry  in  this 
place;  and  I doubt  not,  but  the  last  day  will  disclose  many, 
in  which  the  lessons  of  charity,  forbearance,  and  love,  con- 
veyed in  this  discourse,  have  fixed  upon  the  heart  an  abiding 
impression  that  •*  never  man  spake  like  this  man,”§  and  have 
compelled  the  reader  to  claim,  while  dwelling  upon  the  hea- 
venly spirit  of  purity  and  peace  which  here  pervades  every 
sentence  that  fell  from  the  lips  of  its  Divine  Author,  “ Truly 
this  man  was  the  Son  of  God.”l| 

Some  short  time  after  the  delivery  of  the  discourse,  to 
which  we  have  thus  briefly  alluded,  the  interval  being  marked 
by  the  healing  of  the  centurion’s  servant,  and  the  raising  of 

* Matthew  vi.  2,  3,  4.  t Matthew  vi.  5 — 16.  t Matthew  vi.  5 — 1.5, 

§ John  vii.  46.  11  Matthew  xxvii.  54  ; Mark  xv.  3j. 


LECTURE  III. 


197 


Ihe  widow’s  son,  we  find  our  Lord  invited  by  one  of  the  Phari- 
sees, named  Simon,  “ to  eat  with  him.”  The  evangelist  con- 
tinues, “ And  he  went  into  the  Pharisee’s  house,  and  sat  down 
to  meat.”*  To  enter  fully  into  the  feelings  of  the  beautiful 
incident  to  which  these  words  form  the  prelude,  you  must 
bear  in  mind  the  universal  custom  of  those  days,  and  in  those 
countries.  The  dinner-table  was  surrounded  by  a couch, 
upon  which  the  guests,  having  put  off  their  sandals,  reclined 
at  full  length,  each  leaning  upon  a pillow  placed  under  the  left 
arm.  The  servants  stood  behind  this  couch,  and  therefore  at 
the  back  of  their  masters,  and  on  a level  with  their  feet,  so 
that  the  phrase,  “ to  stand  at  the  feet,”  was  not  unfrequently 
used  as  descriptive  of  servants  in  waiting.  While,  then,  our 
Lord  was  thus  reclining  at  table,  “ Behold,”  continues  the 
evangelist,  to  draw  our  attention  more  expressly  to  the  inci- 
dent which  follows,  “ Behold,  a woman  in  the  city,  which  was 
a sinner,  when  she  knew  that  Jesus  sat  at  meat  in  the  Phari- 
see’s house,  brought  an  alabaster  box  of  ointment,  and  stood 
at  his  feet,  behind  him,  weeping,  and  began  to  wash  his  feet 
with  tears,  and  did  wipe  them  with  the  hairs  of  her  head,  and 
kissed  his  feet,  and  anointed  them  with  the  ointment.”| 
There  is  no  reason  whatever  to  suppose  that  the  person  here 
spoken  of,  was  either  Mary  Magdalene,  or  Mary  the  sister  of 
Lazarus  ; the  latter  certainly  anointed  our  Lord’s  feet  a few 
days  before  his  crucifixion,  but  it  is  perfectly  gratuitous  to 
conclude  that  she  anointed  them  twice,  or  that  Mary  Magda- 
lene ever  anointed  them  at  all.  All  that  is  told  of  the  woman 
of  whom  we  are  here  speaking  is,  that  she  dwelt  in  that  city, 
most  likely  Nain,  and  that  she  had  been  an  open  sinner. 
She  is  never  again  mentioned,  that  we  are  aware  of,  in  the 
gospel  history.  Unknown,  therefore,  she  will  forever  remain, 
to  the  Church  of  God  on  earth,  but  doubtless  well  known  to 
“ the  Church  of  the  first-born,  whose  names  are  written  in 
heaven,”:]:  as  one  who  loved  and  honoured  their  Redeemer  at 
a time  when  “ his  own  received  him  not when  even  a cup 

* Luke  vii.  36.  t Luke  vii.  37,  38.  t John  i.  11. 

17* 


198 


LECTURE  III. 


of  cold  water  was  thankfully  accepted  ; and  when  the  tears 
of  this  poor  penitent  formed  the  brightest  jewels  which  adorn- 
ed his  crown. 

No  sooner  had  the  woman  thus  offered  her  little  tribute  to 
that  gracious  Being,  from  whose  divine  teachings  she  had 
already  learnt  to  hate  and  to  forsake  her  sins,  and  to  love 
dearly  and  tenderly  the  Saviour  for  whom  she  had  forsaken 
them,  than  the  Pharisee  reasoned  within  himself;  “This  man, 
if  he  were  a prophet,  would  have  known  who  and  what  man- 
ner of  woman  this  is  which  toucheth  him  ; for  she  is  a sinner.”* 
Hitherto  the  whole  scene  appears  to  have  passed  in  perfect 
silence  ; in  silence  fell  the  tears  of  gratitude  upon  the  Saviour’s 
feet ; in  silence  the  poor,  but  happy  penitent,  enjoyed  the  con- 
sciousness of  her  sins  forgiven,  and  her  person  and  her  offer- 
ing accepted  by  the  Redeemer  of  the  world  ; and  while  demon- 
strating her  gratitude  in  a manner  which  she  knew  he  could 
not  misunderstand,  and  which  she  cared  not  how  others  might 
misinterpret,  she  desired  no  sign,  she  sought  no  language  of 
approval.  Perhaps  her  enjoyment  was  as  complete,  during 
those  silent  moments,  when  all  the  affections  of  her  full  heart 
were  poured  forth  at  her  Redeemer’s  feet,  as  the  highest  enco- 
miums even  of  that  Redeemer  himself  could  make  it.  But 
the  time  was  come,  when  both  for  her  sake,  and  for  his  own, 
that  silence  must  be  broken.  The  Lord  of  life  saw  all  those 
disparaging  and  unworthy  thoughts  which  were  kindling  at 
the  heart  of  the  self-righteous  Pharisee,  and  at  once  opens 
the  conversation  thus ; “ Simon,  I have  somewhat  to  say 
unto  thee.”t  The  Pharisee  answered,  “Master,  say  on.”:j: 
Though  the  heart  had  just  pronounced  his  guest  to  be  an  im- 
postor, the  worthless  courtesy  of  the  lips  proclaimed  him 
“ Master”  still.  “There  was  a certain  creditor  which  had  two 
debtors,  the  one  owed  him  five  hundred  pence,  the  other  fifty  ; 
and  when  they  had  nothing  to  pay,  he  frankly  forgave  them 
both.  Tell  me,  therefore,  which  of  them  will  love  him  most.”§ 
The  Pharisee,  who  appears  to  have  had  little  conception  of 


«»tLuke  vii.  39.  f Luke  vii.  40.  t Luke  vii.  41.  § Luke  vii.  42. 


LECTURE  III. 


199 


the  application  of  the  parable,  carelessly  replies,  ‘‘  I suppose 
that  he  to  whom  he  forgave  most.”*  Then  did  our  Lord  in 
a manner  so  pointed,  so  unanswerable,  so  overwhelming,  to 
Simon,  and  yet  so  tenderly  considerate  to  that  poor  penitent, 
defend  the  cause  of  her  who  stood  trembling  and  weeping 
among  the  servants  at  his  feet,  that  there  is  no  child  of  God 
who  would  not  rather  have  been  the  subject  of  that  defence, 
than  of  all  the  accumulated  honours  of  the  world.  “ Jesus 
said  unto  him.  Thou  hast  rightly  judged.”*]'  “ And  he  turned 
to  the  woman,”  whom  probably,  from  her  situation,  he  had 
never,  till  that  moment,  seen  ; “ and  said  unto  Simon,  Seest 
thou  this  woman  ? I entered  into  thine  house,  thou  gavest  me 
no  water  for  my  feet ; but  she  hath  washed  my  feet  with 
tears,  and  wiped  them  with  the  hairs  of  her  head.  Thou 
gavest  me  no  kiss ; but  this  woman,  since  the  time  I came  in, 
hath  not  ceased  to  kiss  my  feet.  Mine  head  with  oil  thou  didst 
not  anoint ; but  this  woman  hath  anointed  my  feet  with  oint- 
ment. Wherefore  I say  unto  thee,  her  sins,  which  are  many,” 
(marking  therefore,  to  Simon’s  fullest  satisfaction,  how  per- 
fectly our  Lord  knew  she  was  a sinner)  ‘‘  are  forgiven ; for 
she  loved  much ; but  to  whom  little  is  forgiven,  the  same 
loveth  little.”:]:  Not,  as  is  too  often  misunderstood,  she  is  for- 
given, because  she  loved  much  ; but  she  loved  much,  because 
she  had  been  forgiven.  The  object  of  our  Lord  most  unques- 
tionably being,  to  show  that  the  amount  of  the  believer’s  love 
will  bear  an  exact  proportion  to  the  amount  of  evil,  and  of 
danger,  and  of  sin,  from  which  he  knows  he  has  been  rescued. 
Then,  to  proclaim  before  the  whole  company  of  Pharisaic 
cavillers,  the  fact  already  known  and  delighted  in,  by  her 
who  was  the  immediate  and  blessed  subject  of  it,  He  said 
unto  her,  thy  sins  are  forgiven,”]]  “ thy  faith  hath  saved  thee  * 
go  in  peace.”§ 

And  can  men  read  or  can  men  hear  this  story,  and  then  tell  us 
that  love  to  the  Saviour  forms  no  necessary  part  of  our  religion  1 

* Luke  vii.  43.  • fLuke  vii.  44.  tLuke  vii.  47. 

il  Luke  vii.  48.  § Luke  vii.  50. 


200 


LECTUKE  III. 


that  it  is  enthusiasm,  folly,  the  mere  effect  of  high-wrought 
imaginations,  with  no  ground-work  in  the  sober  foundations 
of  the  word  of  God  ? All  we  ask  to  determine  the  question 
is  this : let  an  uneducated,  unprejudiced  person  read  the  inci- 
dent before  us,  without  one  word  of  comment,  and  then  in- 
quire of  him,  what  is  the  state  of  heart  which  a Saviour  who 
spake,  and  acted  thus,  while  here  below,  and  who  is  “ the  same 
yesterday,  to-day,  and  forever,”*  most  values  now?  Do  you 
believe  that  such  a man  would  hesitate  in  his  repdy  ? Do  you 
believe  that  he  would  question  the  necessity  of  every  thought, 
and  feeling,  and  affection  of  the  soul  being  devoted  to  the  love 
of  that  blessed  Being  who  has  redeemed  it  ? No  : the  answer 
of  every  simple-minded  reader  of  such  an  incident  must  be, 
“ If  any  man  love  not  the  Lord  Jesus  Christ,  let  him  be 
anathema,  maranatha.”f 

My  brethren,  in  what  manner,  then,  do  your  hearts  respond 
to  this  improving  history  ? Is  the  love  of  the  Saviour  a duty 
of  which  you  have  never  thought,  a privilege  of  which,  ex- 
perimentally, you  are  ignorant,  you  may,  perhaps,  find  the 
reason  of  it  here.  You  have  been  forgiven  little — little,  did  I 
say?  nay,  then,  there  would  be  still  some  love,  some  feelings 
of  gratitude,  to  him,  from  whom  the  mercy  is  received  ; for  he 
to  whom  little  is  forgiven,  the  same  loveth  still,  though  he 
loves  but  little.  Where  there  is,  then,  no  love,  there  can  have 
been  no  forgiveness  ; therefore,  where  there  is  no  love  to  Je- 
sus, you  are  still  unforgiven — ‘‘  ye  are  yet  in  your  sins.”:}: 
You  may,  with  Simon  the  Pharisee,  have  held  outward  con- 
verse with  the  Saviour,  even  sat  at  his  table,  and,  like  the 
Pharisee,  have  called  him  “ Master;”  but  assuredly  you  never 
dropped  one  tear  of  penitence  for  sin,  or  of  gratitude  that  sin 
was  pardoned.  No ! this  little  incident,  with  our  Lord’s  own 
comment  upon  it,  accounts  for  all  the  coldness,  and  the  hard- 
ness of  the  religion  of  the  world.  You  do  not  love,  because 
you  have  neither  found,  nor  sought,  forgiveness.  You  cannot 
lo\e,  hecnuse  you  are  told  to  love,  or  even  because  you  ought 


* Hebrew  xiii.  8. 


1 1 Cor.  xvi.  22. 


t 1 Cor.  XV.  ] 7. 


LECTURE  III. 


201 


to  love ; there  must  be  something  in  the  object  itself,  or  some- 
thing received  from  the  object  itself,  before  it  can  call  forth 
the  affections  of  the  human  heart.  The  merely  professing 
Christian  sees  nothing  lovely  in  the  Saviour,  and  is  conscious 
of  receiving  no  personal  benefits  at  his  hands  ; how  then  can 
he  love  him  1 You  can  only  love  Christ,  and  God  in  Christ, 
“ because  he  first  loved  you  you  can  only  feel  assured  of 
this  love,  and  fully  enjoy  the  individual  appropriation  of  it,  by 
obtaining  a sense  of  the  forgiveness  of  your  sins ; and  this 
sense  of  pardon,  while  it  is  the  free  gift  of  God  by  the  opera- 
tion of  his  good  Spirit,  upon  your  heart,  is  seldom  long  with- 
held, where  there  is  a true,  a lively,  a justifying  faith.  For 
you  will  observe,  that  it  was  to  this,  especially,  that  our  Lord 
referred,  as  the  cause,  instrumentally,  of  the  patient’s  pardon 
and  salvation — “ Thy  faith  hath  saved  thee,  go  in  peace.” 

If,  then,  there  be  one  child  of  God  here  present,  whose  love 
to  the  Redeemer  is  cold  and  feeble,  I would  say  to  that  indi- 
dual, strive  and  pray  for  an  assured  and  undoubted  conscious- 
ness, that  you  are  indeed  forgiven.  Behold  not  only  forgive- 
ness itself,  but  the  sense  of  forgiveness  revealed  in  the  word 
of  God  as  the  believer’s  privilege ; pray  for  it  as  necessary  to 
the  advancement  of  your  own  happiness,  and  of  your  Saviour’s 
glory.  Rest  not  until,  by  persevering  prayer,  you  have  ob- 
tained it.  For  never  is  Christ  more  honoured  than  by  the  love 
and  happiness  of  his  people ; and  how  closely  these  are  con- 
nected with  the  pardon  of  sin,  we  need  not  tell. 

Be  not  afraid  that  the  knowledge  of  your  forgiveness,  the 
consciousness  of  your  acceptance  with  God,  will  breed  pre- 
sumption ; in  a real  child  of  God  it  invariably  begets  humility, 
for  “ Who  m.aketh  thee  to  differ  from  another?  or  what  hast 
thou  that  thou  didst  not  receive ?”f  The  deepest  humility 
ever  seen  on  earth,  is  not  only  perfectly  consistent  with  the 
fullest  sense,  that  you  are  an  accepted  penitent,  a pardoned 
sinner,  but  is  the  very  offspring  of  that  blessed  conviction ; for 
surely  never  was  humility  herself  more  humble  than  when  she 


* 1 John  iv.  19. 


t 1 Corinthians  iv.  7. 


202 


LECTTJEK  IV. 


stood  among  the  Pharisee’s  servants,  weeping  tears  of  joy 
upon  the  Redeemer’s  feet,  and  loving  much,  because  she  had 
much  forgiven. 

May  the  invaluable  boon  of  a free  and  full  forgiveness,  and 
the  abiding  knowledge  of  it  in  our  hearts,  however  long  with- 
held, be  bestowed  by  the  infinite  mercy  of  our  God,  upon 
every  one  who  truly  seeks  it;  that  “though  for  a season,  if 
need  be,  ye  are  in  heaviness,  through  manifold  temptations, 
the  trial  of  your  faith  being  much  more  precious  than  of  gold 
that  perisheth,  though  it  be  tried  with  fire,  might  be  found 
unto  praise,  and  honour  and  glory,  at  the  appearance  of  Jesus 
Christ;  whom  having  not  seen  ye  love;  in  whom,  though 
now  ye  see  him  not,  yet  believing,  ye  rejoice  with  joy  unspeak- 
able, and  full  of  glory,  receiving  the  end  of  your  faith,  even 
the  salvation  of  your  souls.”* 


LECTURE  IV. 


Matthew  xii.  31. 

“ Wherefore  I say  unto  you,  all  manner  of  sin  and  blasphemy  shall  be 
forgiven  unto  men  ; but  the  blasphemy  against  the  Holy  Ghost  shall 
not  be  forgiven  unto  men.” 

Our  Lord,  attended  by  the  twelve  apostles,  having  made 
the  circuit  of  Galilee,  “ preaching  and  showing  the  glad  tidings 
of  the  kingdom  of  God,”f  in  every  city  and  village,  returned 
to  Capernaum. 

While  there,  they  “ brought  unto  him  one  possessed  with  a 
devil,  blind  and  dumb,  and  he  healed  him,  insomuch  that  the 
blind  and  dumb  both  spake  and  saw.”:|:  It  was  upon  this  oc> 
rasion  that  the  malignity  of  the  enemies  of  our  Lord,  evinced 


* 1 Peter  i.  6 — 9. 


t Luke  viii.  1. 


t Matthew  xii.  22. 


LECTURE  IV. 


203 


Itself  in  a manner  which  drew  forth  from  the  Saviour  of  the 
world,  the  awful  declaration  of  the  text  ,*  that  there  was  a sin 
which  God  himself  would  never  pardon,  either  in  this  world, 
or  in  the  world  to  come ; a warning  far  too  important  to  be 
passed  over  in  silence,  while  attempting  to  convey  any  reason- 
able impression  of  the  doctrines  and  preaching  of  our  Divine 
Saviour. 

Immediately  after  the  cure  of  the  blind  and  dumb  demoniac, 
we  are  told  by  St.  Matthew,  that  “ when  the  Pharisees  heard 
it,  they  said.  This  fellow  doth  not  cast  out  devils,  but  by 
Beelzebub  the  prince  of  the  devils.”*  Our  Lord  having  ex- 
posed the  extreme  absurdity  of  such  a sentiment,  by  the  ob- 
servation that  a kingdom,  or  a city,  or  a family,  divided 
against  itself,  would  be  brought  to  desolation,  and  that  the 
kingdom  of  Satan  could  form  no  exception  to  so  infallible  a 
rule,  proceeds,  having  thus  demonstrated  its  falsehood,  to  ani- 
madvert in  the  following  manner  upon  its  sin  : “ Wherefore 
I say  unto  you,  all  manner  of  sin  and  of  blasphemy  shall  be 
forgiven  unto  men  ,*  but  the  blasphemy  against  the  Holy  Ghost 
shall  not  be  forgiven  unto  men.  And  whosoever  speaketh  a 
word  against  the  Son  of  man,  it  shall  be  forgiven  him  : but 
whosoever  speaketh  against  the  Holy  Ghost,  it  shall  not  be 
forgiven  him,  neither  in  this  world,  neither  in  the  world  to 
come.”f 

There  is  something,  at  first  sight,  so  completely  opposed  to 
the  general  tendency  of  the  merciful  and  pardoning  spirit  of 
the  gospel  of  our  Lord,  in  the  passage  which  has  just  been 
read  to  you,  that  few,  we  believe,  have  ever  reflected  upon  it, 
without  experiencing  a deep  anxiety,  fully  to  understand  the 
nature  of  its  fearful  denunciations,  and  to  reconcile  it  to  the 
general  declarations  of  forgiveness  and  love,  which  pervade 
the  word  of  God ; while  many  have,  from  an  inaccurate  con- 
ception of  it,  lived  for  years  in  a state  of  trouble  and  despon- 
dency, for  which  they  believed  that  neither  earth  nor  heaven, 
neither  time  or  eternity,  contained  a remedy.  This  fact,  a fact 


* Matthew  xii.  24. 


t Matthew  xii.  32,  33. 


204 


LECTURE  IV. 


which  the  experience  of  most  Christians  fully  corroborates, 
will,  I trust,  justify  me  in  entering  more  at  length  upon  this 
subject,  than  the  nature  of  these*  lectures  will  usually  allow  me 
to  do,  upon  any  abstract  point  of  doctrine. 

It  will  probably  assist  us  in  our  considerations,  if  we  begin 
by  examining  the  case  of  some  great  and  grievous  transgres- 
sors, who  are  often  supposed  by  others,  and  still  more  often 
by  themselves,  to  fall  within  the  charge  of  sinning  against 
the  Holy  Ghost. 

I.  First,  then,  the  man  is  not  necessarily  guilty  of  this  un- 
pardonable sin,  who  after  he  has  received  the  knowledge  of 
God,  falls  into  great  and  heinous  enormities,  and  disgraces 
his  calling,  and  grieves  the  blessed  Spirit  of  whom  we  speak. 
I mention  this,  first,  because  the  opinion  that  he  is  thus  guilty 
appears  to  derive  great  encouragement  from  this  text  in  the 
sixth  chapter  of  the  Hebrews  ; “ It  is  impossible  for  those  who 
were  once  enlightened,  and  have  tasted  of  the  heavenly  gift, 
and  were  made  partakers  of  the  Holy  Ghost,  and  have  tasted 
the  good  word  of  God,  and  the  powers  of  the  world  to  come, 
if  they  shall  fall  away,  to  renew  them  again  unto  repentance.” 

We  believe  that  in  this  text,  the  word  “ impossible,”  is 
simply  used  to  express  the  extreme  of  difficulty,  but  not  lite- 
rally of  impossibility.  Just  as  our  Lord  says.  If  any  man 
Late  not  his  father  and  mother,  he  cannot  be  my  disciple,”* 
where  he  evidently  uses  the  word  “ hate,”  comparatively,  and 
as  intended  to  imply  only  a less  degree  of  love,  than  that 
with  which  the  Saviour  is  to  be  loved.  We  should  say  there- 
fore, that  though  difficult,  it  is  not  absolutely  impossible,  for 
those  who  have  thus  offended  the  Holy  Ghost,  to  return  to  the 
ways  of  peace,  and  receive  the  pardon  of  God.  For  if  it  were, 
then  assuredly  must  David  have  been  condemned,  since  few 
will  doubt,  that  he  had  tasted  of  the  heavenly  gift,  and  been 
made  partaker  of  the  Holy  Ghost,  before  he  sinned  in  the 
matter  of  Uriah  ; and  yet  we  are  expressly  told,  for  the  com- 
fort of  the  Church,  that  upon  a sincere  and  deep  repentance,  he 


* Luke  xiv.  20. 


LECTURE  IV. 


205 


received  the  blessed  assurance,  “ the  Lord  hath  put  away  thy 
sin,  thou  shalt  not  die.”* 

II.  Neither  is  he  guilty  of  the  unpardonable  sin,  who  is  led 
for  a time,  by  the  temptations  of  Satan,  or  his  own  corrupt 
heart,  openly  to  rebel  against  this  Divine  Spirit ; for  the  pro 
phet  Isaiah  tells  us  expressly,  respecting  the  children  of  Israel 
that  they  rebelled  and  vexed  his  Holy  Spirit,”f  but  that  God 
still  “ remembered  the  days  of  old,  Moses  and  his  people,”:}: 
and  yet  again  had  mercy  upon  them. 

III.  Nor  does  he  commit  it  who  “ hath  not  believed  in  the 
name  of  the  only  begotten  Son  of  God,”§  and  “ who  loves 
darkness  better  than  light,  because  his  deeds  are  evil.”||  For 
this  is  truly  our  Lord’s  description  of  the  unregenerate  in  his 
day,  and  is  undoubtedly  the  characteristic  of  every  unregene- 
rate man,  in  every  age  and  every  clime. 

IV.  Nor  again  is  he  guilty  of  it,  who  through  fear  denies 

the  Lord  who  bought  him  ; for  then  would  St.  Peter  himself 
have  been  among  the  miserable  number  of  the  unpardoned. 
Nor  he  who  persecutes  the  people  of  Christ ; for  then,  would  St. 
Paul  have  been  a castaway.  Nor  he  who  ‘‘  crucifies  the  Son  of 
God  afresh  ;”ir  for  then  would  all  who  crucified  him  on  Cal- 
vary have  been  condemned.  And  yet  we  distinctly  know 
that  some  at  least  of  these,  obtained  mercy.  For,  examine 
Acts  ii.  36 — 38.  “ Therefore  let  all  the  house  of  Israel  know 

assuredly,  that  God  hath  made  that  Jesus,  whom  ye  have 
crucified,  both  Lord  and  Christ.  Now  when  they  heard  this, 
they  were  pricked  in  their  heart,  and  said  unto  Peter  and  to 
the  rest  of  the  apostles.  Men  and  brethren,  what  shall  we  do?” 
And  what  was  Peter’s  answer.  Ye  have  sinned  the  unpardon- 
able sin,  and  cannot  be  forgiven  ? No,  far  from  it. — “ Re 
pent  and  be  baptized  every  one  of  you,  in  the  name  of  Jesus 
Christ,  for  the  remission  of  sins.” 

Of  these  delinquencies,  then,  great,  and  terrible,  and  dam- 
nable as  they  all,  if  persevered  in  and  unrepented  of,  unques- 

*2  Samuel  xii.  13.  t Isaiah  Ixiii.  10.  t Isaiah  Ixiii.  11 

§ John  iii.  18,  II  John  iii.  19.  ^ Hebrews  vi.  6. 

18 


/ 


206  LECTURE  IV. 

lionably  are,  we  may  safely  assert,  that  neither  any  of  them 
singly,  nor  all  of  them  together,  can  be  pronounced  to  be  the 
sin,  upon  which  the  Saviour  here  passed  the  most  dreadful  of 
all  condemnations. 

Were  we  asked  distinctly  in  what  does  it  consist,  we  should 
reply,  from  an  examination  of  the  context.  Simply  in  ascri- 
bing the  miracles  of  our  Lord  to  the  power  of  the  prince  of 
darkness.  But  then  we  should  gather  from  all  the  circum- 
stances of  the  case,  this  assurance,  that  although  the  sin  itself, 
probably,  may  never  be  committed  at  the  present  day,  the 
state  of  mind  which  led  to  its  committal,  may  not  be  so  utter- 
ly unknown  even  among  ourselves,  as  men,  in  the  fulness  of 
a spurious  charity,  are  but  too  apt  to  imagine.  For  consider 
the  characters  of  those  who  brought  this  impeachment  against 
our  Lord.  They  were  not  the  poor,  and  the  illiterate,  but 
the  most  learned  class  of  persons  at  that  time  in  Judaea.  They 
had  seen  the  miracles  of  Christ,  they  had  heard  his  preaching, 
they  had  witnessed  the  spotless  purity  of  his  life,  they  were 
perfectly  well  versed  m every  prophecy  respecting  him,  ^nd 
they  knew  that  he  had  applied  those  prophecies  to  himself. 
They  had,  probably,  even,  heard  his  wonderful  defence  be- 
fore the  Sanhedrim,  and  were  in  heart  thoroughly  convinced 
that  Jesus  of  Nazareth  was  the  Messiah  of  God.  In  the  face 
of  this  conviction,  they  determined  to  reject  and  destroy  him, 
and  by  the  accusation  of  demoniacal  possession,  to  overthrow 
his  influence,  and  thus  to  prepare  the  way  for  the  persecution 
and  death  which  they  were  preparing  for  him.  In  fact,  to 
disavow  and  blaspheme  the  operation  of  the  Holy  Ghost,  at 
the  very  moment  when  they  were  most  fully  convinced  that, 
so  doing,  they  were  fighting  against  God. 

The  very  essence  of  this  sin,  then,  appears  to  be,  that  it  was 
not  a sin  of  ignorance,  but  of  presumption  ; not  like  other 
sins,  from  some  motive  of  self-gratification,  but  from  the  most 
hardened  enmity  and  hatred  towards  God ; and  this,  not 
merely  against  God  the  Father,  as  a Sovereign  ; or  against 
God  the  Son,  as  a Saviour ; or  against  God  the  Holy  Ghost, 


LECTURE  IV. 


207 


as  a Sanctifier;  but  against  the  three  eternal,  co-equal  Per- 
sons of  the  everlasting  and  ever-blessed  Trinity,  in  the  Person 
of  the  Holy  Ghost ; and  to  add  to  the  guilt  and  iniquity  of  the 
act,  this  at  the  very  time  when  that  Holy  Spirit,  as  a Messen- 
ger of  peace,  was  willing  to  come  with  his  saving,  and  life- 
giving  influences,  into  their  souls.  All  the  power,  the  wis- 
dom, the  love  of  the  Triune  Jehovah,  concentred  in  the  Holy 
Ghost,  for  the  express  purpose  of  winning  the  sinner  to  his 
God,  were  thus  openly  opposed,  blasphemed,  and  trampled 
upon,  by  those  who,  believed  in  their  heart  the  truth  of  the 
doctrines  which  they  denied,  the  value  of  the  promises  which 
they  rejected,  the  authority  of  the  Saviour  whom  they  affected 
to  despise. 

That  this  sin  is  unpardonable,  we  have  the  authority  of 
Christ  himself.  Why  it  is  so,  is  sufficiently  answered  by  the 
reply,  because  God  has  willed  it  so.  No  sin  can  be  forgiven 
without  repentance  ; but  repentance  is  the  gift  of  God,  and  for 
this  it  will  assuredly  never  be  bestowed.  The  blasphemers  of 
the  Holy  Ghost,  therefore,  by  driving  from  them  the  only  per- 
son who  could  ‘‘  give  repentance,”*  the  only  person  who  con- 
veys all  the  covenanted  mercies  of  the  Godhead,  which  are 
from  the  Father,  through  the  Son,  and  by  the  Holy  Ghost, 
into  the  souls  of  his  people,  seal  themselves  up,  under  final 
and  total  apostasy,  until  the  day  of  doom. 

From  the  explanation  which  we  have  here  attempted  to  give, 
of  the  state  of  mind  which  must  invariably  accompany  this 
unpardonable  sin,  it  will  be  obvious  that  there  is  one  peculiar 
feature  in  it,  which  should  be  remembered,  lest  at  any  time, 
Satan,  “ the  accuser  of  the  brethren,”  endeavour  to  persuade 
you,  that  you  have  committed  this  fearful  offence  against 
the  Majesty  on  high.  The  characteristic  to  which  I allude,  is 
this — the  sin  will  not  only  be  intentionally  committed,  but  it 
will  necessarily  be  final ; by  which  I mean,  it  will  be  perse- 
vered in  even  unto  death.  There  will  be  no  pause,  no  mis- 
giving, no  fear  of  having  offended  God,  no  earnest  desire  of  a 


♦ Acts  V 31  xi  18, 


208 


LECTURE  IV. 


return  into  the  path  of  holiness,  to  the  man  engaged  in  this 
sin.  Where  these  exist,  their  very  existence  disproves  the 
fact,  that  the  unpardonable  sin  has  been  committed.  The  blas- 
phemer of  the  Holy  Ghost  can  never  know  regret,  or  relent- 
jngs  here,  as  he  will  never  know  forgiveness  hereafter.  His 
course  is  one  of  constant,  open  warfare  against  the  Majesty 
of  heaven,  hating  God  the  Father,  Son,  and  Holy  Ghost, 
with  what  may  be  called  a rancorous  and  personal  hatred  ; 
such  a feeling,  for  instance,  as  was  evidenced  by  the  most 
brilliant  and  most  worthless  of  foreign  infidels,  when  he  con- 
cluded his  letters,  with  the  well-known  and  horrible  blasphe- 
my, of  “ Crush  the  wretch,”  as  applied  to  that  blessed  and 
Divine  Being,  whose  history  we  are  considering. 

If,  then,  I address  any,  who  are  grieving  deeply,  from  the 
apprehension  that  they  have  committed  the  sin  against  the 
Holy  Ghost,  I would  ask  them.  Has  your  rejection  of  the 
Lord  Jesus  Christ,  of  his  person,  his  sacrifice,  his  offers,  been 
a wilful  and  an  obstinate  rejection,  against  conviction,  against 
the  surest  belief,  that  he  whom  you  rejected  was  all  that  you 
denied  him  to  be  ? And  do  you  still  wittingly  and  willingly 
thus  despise  him  ? If  you  do  not, — and  where  is  the  soul  who 
ever  yet  could  at  the  same  moment  be  acting  thus,  and  yet 
grieving  to  act  thus — you  have  not,  you  cannot  have  commit- 
ted the  unpardonable  sin.  It  would,  in  fact,  involve  a positive 
contradiction  in  terms,  that  any  individual  guilty  of  this  sin, 
should  either  fear,  or  feel  that  he  was  guilty  of  it.  Be  assur- 
ed, then,  whatever  approaches  you  may  imagine  you  have 
made  to  this  fearful  state  of  mind  and  feelings,  so  long  as  you 
have  even  a will  to  return,  or  a single  sincere  regret  within 
your  heart,  that  you  have  thus  offended  God,  the  door  of 
mercy  and  of  pardon  is  not  closed  upon  you ; for  as  it  is  God 
who  alone  “ worketh  in  you  thus  to  w ill,”^  it  is  evident  that 
he  has  not  forsaken  you,  but  that  the  cleansing  blood  of  Christ, 
the  sanctifying  influences  of  the  Spirit,  the  pardoning  love  of 


Philippians  ii.  13. 


LECTURE  III. 


209 


the  Triune  Jehoviih,  are  still  freely  offered  to  you,  and  God 
himself  still  waiting  to  be  gracious. 

From  the  very  day  that  the  sin  of  which  we  have  now  been 
speaking  was  committed  by  the  Pharisees,  a very  remarkable 
change  took  place  in  the  method  in  which  our  Divine  Master 
delivered  his  instructions  to  the  people:  from  that  day  he 
spake  unto  them  by  parables.  Previously,  his  instructions 
had  been  plain  and  simple ; such,  for  instance,  as  his  sermon 
at  Nazareth,  and  on  the  Mount;  indeed,  perhaps  with  a single 
exception,  no  parable  had  ever  yet  been  delivered  by  our  Lord  : 
but  from  henceforth,  “ without  a parable,”  says  the  evangelist, 
“ spake  he  not  unto  them.”  When  the  first  instance  of  this 
occurred,  viz.,  the  parable  of  the  sower,  the  disciples,  naturally 
surprised  at  the  change  which  had  taken  place  in  their  Lord’s 
method  of  teaching,  immediately  inquire,  “ Why  speakestthou 
unto  them  in  parables  1 He  answered  and  said  unto  them, 
Because  it  is  given  unto  you  to  know  the  mysteries  of  the 
kingdom  of  heaven,  but  to  them  it  is  not  given.  For  whoso- 
ever  hath,  to  him  shall  be  given,  and  he  shall  have  more 
abundance  ; but  whosoever  hath  not,  from  him  shall  be  taken 
away  even  that  he  hath.  Therefore  speak  I to  them  in  para- 
bles : because  they  seeing,  see  not ; and  hearing,  they  hear 
not,  neither  do  they  understand.”* 

My  brethren,  these  are  awful  truths.  Our  Lord  distinctly 
declares,  that  the  reason  for  which  he  adopted  the  metaphori- 
cal mode  of  speaking,  of  which  so  many  beautiful  instances 
are  recorded,  was  not,  as  many  imagine,  because  the  parable 
was  a common  Eastern  method  of  illustration,  and  therefore 
peculiarly  fitted  to  the  comprehension  of  his  hearers : had 
this  been  the  case,  it  would  scarcely  have  been  so  unint^ligi- 
ble  to  the  disciples  ; it  was  rather  from  a feeling  of  deep  com- 
passion for  those  who  were  wilfully  rejecting  the  bread  of  life, 
that  he  might  not  increase  their  condemnation,  who,  when 
plain  truths  were  presented  to  them,  saw  them,  as  if  they  had 
seen  them  not ; and  heard  them,  as  if  they  had  heard  them 


18* 


* Matthew  xiii.  10 — 13. 


210 


LECTURE  IV. 


not.  He,  in  fact,  removed  the  light  which  they  neglected,  in 
mercy,  lest  they  should  procure  to  themselves  the  greater  con- 
demnation. 

Be  warned  then,  brethren,  that  you  trifle  not  with  the  oppor- 
tunities of  religious  instruction.  Dwell  much,  dwell  frequently, 
upon  the  word  of  God,  which  you  are  privileged  to  hear 
from  time  to  time  ; pray  over  it,  receive  it  as  your  covenant 
of  mercy,  your  daily  rule  of  life  ; until  every  worldly,  sensual, 
ungodly  habit,  action,  word,  and  thought,  be  reduced  to  the 
“ obedience  of  Christ,”*  and  we  are  enabled,  by  God’s  grace, 
to  say  of  every  individual  committed  to  our  spiritual  charge, 
“ Blessed  are  your  eyes,  for  they  see ; and  your  ears,  for  they 
hear.”f 

When  our  Lord  had  finished  his  parables,  and  explained 
them  to  his  own  immediate  followers,  “ He  went  into  a ship 
with  his  disciples,  and  gave  commandment  to  depart,  and  said 
unto  them,  Let  us  go  over  unto  the  other  side  of  the  lake. 
And  behold,  there  arose  a great  tempest  in  the  sea,  insomuch 
that  the  ship  was  covered  with  the  waves,  but  he  was  asleep. 
And  they  were  filled  with  water,  and  were  in  jeopardy.  And 
his  disciples  came  to  him,  and  awoke  him,  saying,  Lord  save 
us,  we  perish.  And  he  saith  unto  them.  Why  are  ye  fearful, 
O ye  gf  little  faith  ? Then  he  arose,  and  rebuked  the  winds 
and  the  sea,  and  there  was  a great  calm.”:|: 

“ Judge  not  according  to  the  appearance, *”§  said  our  Lord  ; 
and  where  is  that  follower  of  his  who  needs  not  so  wise  and 
merciful  a caution  1 No  vessel  ever  put  to  sea,  which  we 
should  have  thought  would  have  been  blessed  with  a fairer 
wind,  and  a more  prosperous  voyage,  than  that  which  carried 
the  Saviour  of  the  world.  Yet  upon  that  vessel  did  the  prince 
of  the  powers  of  the  air  exert  all  his  influence,  and  all  his 
malice,  until  the  waters  covered  it,  and  the  vessel  itself  was 
in  jeopardy.  Are  you  sometimes  led  to  fear  that  the  true  and 
living  Church  of  the  Redeemer  has  not  the  presence  of  tha 

*2  Corinthians  x.  5.  t Matthew  xiii.  16. 

tLuke  viii.  2*2,  23;  Matthew  viii.  18,  21.  § John  vii.  24. 


LECTURE  IV. 


211 


Saviour  with  her,  because  she  is  oppressed,  or  opposed,  or  en- 
dangered? Or  are  you,  in  your  individual  case,  led  to  doubt 
of  the  same  blessed  fact,  because  in  temporal  or  in  spiritual 
things,  trouble  and  disappointment,  the  tempest  of  the  world’s 
opposition,  or  the  winds  of  despondency  and  doubt,  are  per- 
mitted to  assault  your  soul  ,*  because  you  sometimes  feel  it  to 
be  almost  a question,  whether  you  are  really  a child  of  God, 
or  have  any  part  or  lot  among  the  heirs  of  his  inheritance? 
To  you,  then,  there  is  much  encouragement  in  the  incident 
before  us.  The  presence  of  the  Saviour  did  not  prevent  a 
storm  ; but  when  at  the  worst,  it  instantly  and  entirely  quelled 
it.  It  allowed  enough  of  danger  to  try  the  faith  of  his  people, 
but  not  sufficient  to  peril  their  existence.  The  fact  that  the 
Saviour  is  with  you,  is  therefore  fully  sufficient  to  enable  you 
to  brave  all  dangers,  to  face  all  trials,  and  to  be  assured  of 
safety,  and  preservation,  and  final  deliverance.  But  even  his 
most  immediate  presence,  that  felt  presence,  which  the  true 
Christian,  and  the  true  Christian  alone,  is  sometimes  permit- 
ted so  sensibly  to  enjoy,  will  not  preserve  you  from  many  an 
hour  of  spiritual  suffering,  yea,  even  of  deep  and  fearful 
anguish  to  your  soul.  For  these  are  the  moments  when  “ the 
trial  of  your  faith  worketh  patience,”*  and  patience,  experi- 
ence ;”f  yes,  the  blessed  experience  of  the  infinite  power  and 
infinite  love  of  your  Redeemer,  which  then  shine  forth  the 
more  resplendently  ; for  the  bow  of  the  covenant  never  ap- 
pears so  glorious  as  when  it  stretches  across  the  blackest 
cloud.  Had  there  been  no  storm,  the  power  of  the  divine  Sa- 
viour over  the  discordant  elements  might  never  have  been 
known,  even  to  his  disciples.  Had  he  not  been  asleep  during 
that  storm,  their  faith,  small  as  it  was,  would  never  have  been 
exhibited  at  all.  Bless  God,  then,  in  your  own  case,  for  every 
hour  of  trial,  however  dark,  if  you  have  seen  in  it  more  and 
more  of  the  covenant  love  of  God  which  passeth  knowledge. 
Bless  God  for  every  prayer  which  has  appeared  to  be  un- 
heard, if  it  have  led  you  more  to  prayer,  more  faithful,  earnest 


* James  i.  3. 


t Romans  v.  4. 


212 


LECTURE  IV. 


entreaty,  until  the  awakening  Saviour  has  shown  himself  for 
your  complete  and  full  deliverance.  Again,  take  courage 
from  the  fact,  that  even  the  disciples  themselves  possessed  but 
“ little  faith.”*  And  do  not  despair,  even  if  yours  be  less 
than  the  least  of  all  seeds.  A true  and  saving  faith,  although 
it  cannot  be  too  large  for  God’s  glory,  and  for  your  own  com- 
fort, cannot  be  too  small  for  the  purpose  of  salvation,  if  it  be 
but  the  true  and  living  faith  of  the  gospel.  The  shipwrecked 
sailor,  if  he  have  but  been  cast  upon  a rock,  a single  foot 
above  the  reach  of  the  waves,  is  as  perfectly  secure  as  if  he 
were  looking  down  from  a thousand  fathoms  high,  upon  the  trou- 
bled waters.  If,  by  God’s  grace,  your  soul  have  really  found  a 
resting  place  upon  the  Rock  of  Ages,  God  will  not  despise  the 
day  of  small  things,  the  disciples  of  “ little  faith.”  It  is 
enough,  that  you  have  been  cast,  by  God’s  sovereign  grace, 
upon  the  Rock.  Let  all  the  powers  of  darkness  conspire  to 
raise  the  tempest,  both  its  winds  and  waves  are  impotent,  in 
detaching  the  feeblest  sinner  who  clings  for  safety  to  the 
sheltering  side  of  that  eternal  barrier. 

“ Hitherto  shalt  thou  come,  but  no  further,  and  here  shall 
^y  proud  waves  be  stayed,”f  has  been  from  ail  eternity  en- 
graven upon  that  Rock,  and  never  has  that  boundary  line  of 
safety  been  overpassed.  Only  rest  not  contentedly  in  your 
present  station,  be  daily  climbing  higher  and  higher,  by  more 
fervent  prayer,  by  more  frequent,  and  close,  and  intimate 
communion  ; and,  above  all,  by  conscientiously  and  consist- 
ently acting  according  to  that  portion  of  light  which  God  has 
given  you.  Be  thus  continually  endeavouring  to  advance  to 
higher  degrees  of  spirituality  of  heart  and  holiness  of  life,  and 
resemblance  to  the  Lord  Jesus  Christ,  the  God  of  your  salva- 
tion. Be  not  content,  until  you  have  reached  the  summit  of 
that  Rock,  whose  Head  is  above  the  heavens.  And  may  he 
who  rebuked  the  wind  and  the  sea,  so  that  the  raging  of  the 
waters  ceased,  and  there  was  a great  calm,  fulfil  to  you  his 
own  most  blessed  promise,  by  “ bruising  Satan  under  your 


* Matthew  vi.  30. 


t Job  xxxviii.  11. 


t Romans  xvi. 


L E C T U 11  E V . 


213 


feet  shortly,”*  and  receiving  you  in  safety,  within  the  walls 
of  that  celestial  city,  “ whose  builder  and  maker  is  God.” 


LECTURE  V 
Mark  v.  25 — 28. 

“ A certain  woman,  when  she  heard  of  Jesus,  came  in  the  press  behind, 
and  touched  his  garment.  For  she  said,  If  I may  but  touch  his 
clothes,  I shall  be  made  whole.” 

After  the  incident  with  which  the  last  lecture  concluded, 
we  find  our  Lord  passing  over,  for  a short  time,  into  the  coun- 
try of  the  Gadarenes.  So  little  were  these  unhappy  people 
prepared,  to  benefit  either  by  the  presence,  or  the  preaching 
of  Christ,  that  the  only  effect  produced  upon  them,  by  one  of 
the  most  astonishing  of  his  miracles,  was,  that  “ they  began 
to  pray  him  to  depart  out  of  their  coasts.”*  It  is  not  always 
that  our  Lord  will  resist  the  opposition  of  the  carnal  heart,  and 
overcome  every  impediment,  and  break  down  every  obstacle, 
and  enthrone  himself  upon  our  vanquished  appetites  and  lusts  ; 
it  was  not  so  in  the  case  before  us ; for  we  are  told,  imme- 
diately afterwards,  that  “ Jesus  passed  over  again  by  ship  to 
the  other  side,  ’f  Had  our  Lord  treated  us,  individually,  as  he 
lere  saw  fit,  in  his  wisdom  and  justice,  to  treat  the  Gadarenes, 
how  few  among  us  would  have  been  present  in  this  house  of 
God  to-day  ! How  seldom  are  the  first  offers  of  a Saviour 
cordially  heard,  and  immediately  accepted,  by  those  who  have 
lived  in  ignorance  of  God  ! Many  a repulsive  feeling,  many 
a rebellious  thought,  rises  up  within  them ; and  though  few 
will  emulate  the  open  opposition  of  the  Gadarenes,  and  say, 
“ Depart  from  us,”  how  many  are  there  who  put  the  word  of 
salvation  wilfully  from  them,  rush  into  the  world,  give  way  to 


* Mark  v.  17. 


t Mark  v.  21. 


214 


LECTURE  V. 


folly,  yield  to  sin,  and  in  their  days  of  darkness  seek  any  and 
every  master,  rather  than  commit  themselves  at  once  to  the 
Shepherd  of  their  souls,  and  give  themselves  up  to  be  guided, 
and  governed,  and  sanctified,  and  saved,  by  the  God  of  their 
salvation  ! 

The  lesson  before  us,  then,  is  an  awakening  one.  You 
also,  like  the  Gadarenes,  may  be  permitted  once,  and  but  once, 
to  have  the  offers  of  a Saviour’s  presence,  and  a Saviour’s 
love,  freely  set  before  you  ; the  present  may  be  that  important 
season,  once  neglected,  to  return  no  more ; the  door  of  your 
salvation  closed  ; the  word  of  your  salvation  silenced ; the 
Saviour  of  your  salvation  for  ever  gone.  God  grant  that  we 
may  speak,  and  that  you  may  hear,  this  day,  as  those  who 
fully  believe  in  the  possibility  of  so  awful  a verity. 

As  soon  as  our  Lord  had  landed  upon  the  opposite  side, 
“ there  cometh  one  of  the  rulers  of  the  synagogue,  Jairus  by 
name,  and  when  he  saw  him,  he  fell  down  at  Jesus’  feet,” 
and  “ besought  him  greatly,  that  he  would  come  into  his 
house.”*  How  remarkable  a contrast  to  the  treatment  which 
our  Lord  had  just  received  on  the  opposite  shore ! But  may 
we  not  ask,  with  David,  “ Is  there  not  a cause  ?”t  Had  no 
domestic  calamity  wrung  the  heart  of  the  ruler — had  no  deep 
and  trying  affliction  sent  him  to  the  Saviour,  would  he  have 
been  thus  zealous,  thus  earnest,  in  his  application  to  the  Lord 
of  life?  We  cannot  answer  the  inquiry,  as  it  applies  to  the 
ruler,  but  there  are  few  who  will  hesitate  to  do  so,  as  regards 
themselves ; few  who  will  not,  with  shame  and  humiliation, 
confess — but  for  that  bed  of  sickness — but  for  that  worldly 
disappointment — but  for  the  loss  of  that  dear  friend — but  for 
the  death  of  that  loved  child — I had  never  sought  or  found  the 
Saviour  of  the  world. 

The  ruler,  however,  not  only  sought  the  Lord,  but,  as  we 
are  expressly  told,  he  came  “ beseeching  greatly.”  His  feel- 
ings, therefore,  of  the  need  of  the  mercy  for  which  he  sought, 
were  strong  and  powerful ; grief  and  anxiety  found  a ready 


* Mark  v.  22. 


t 1 Samuel  xvii.  29. 


LECTURE  V . 


215 


Utterance;  his  prayer  was  marked  by  its  fulness,  its  earnest- 
ness, its  importunity.  Does  this  describe  the  nature  of  our 
petition,  when  we  draw  near  to  God  in  daily  prayer?  and  if 
not,  whence  the  difference?  Alas ! the  difference  is  here.  The 
ruler  went  with  a heart  full  of  trouble,  and  anxiety,  and  faith  ; 
and  “ out  of  the  abundance  of  the  heart  the  mouth  speaketh.”* 
We  too  often  go,  we  fear,  with  a heart  so  little  occupied  by 
our  high  errand,  with  a soul  so  little  impressed  by  our  deep 
and  urgent  necessity,  a spirit  so  little  influenced  by  a strong 
confiding  faith  in  him  to  whom  we  apply?  that  so  far  from 
“ beseeching  greatly,”  we  have  neither  desires  to  express,  nor 
words  in  which  to  convey  them.  Learn,  then,  from  the  ex- 
ample before  us,  what  is  essential  for  acceptable  prayer.  En- 
deavour, by  serious  thought  and  holy  meditation,  to  seek  that 
Spirit,  who  alone  can  fill  your  heart  with  a real  sense  of  your 
own  danger,  poverty,  wretchedness^  and  sin;  and  this,  ac- 
companied, as  in  the  ruler,  by  a true  and  living  faith  in  the 
power  of  him  to  whom  you  apply,  and  you  will  find  no  diffi- 
culty in  “ beseeching  greatly”  for  the  aid  of  the  good  Physi- 
cian. But  remember,  that  every  petition  uttered  in  the  absence 
of  feelings  such  as  these,  falls  short  of  that  throne  of  grace  to 
which  you  send  it ; and  like  an  arrow  from  a slackened  bow, 
powerless  and  errandless,  drops  down  to  earth  again.  Ex- 
amine the  prayer  of  Jairus,  and  you  will  almost  be  convinced, 
that  he  must  have  spoken  both  the  language  of  faith,  and  the 
language  of  the  heart ; “ My  little  daughter  lieth  at  the  point 
of  death  ; I pray  thee  come  and  lay  thy  hands  on  her,  that 
she  may  be  healed,  and  she  shall  live.”f  “ For,”  adds  St. 
Luke,  “ he  had  one  only  daughter,  about  twelve  years  of  age, 
and  she  lay  a dying.”:]: 

Even  where  there  are  many  children,  and  times  are  hard, 
and  the  difficulty  of  bringing  them  up  in  comfort  is  great,  the 
loss,  or  even  the  sickness,  of  any  one  among  them,  is  to  the 
parent’s  heart  a trial  of  no  ordinary  weight ; but  where  the 
child  is  an  only  child,  and  the  parent  blessed  with  affluence, 


♦ Matthew  xii.  34. 


t Mark  v.  23. 


t Luke  viii.  42. 


^16 


LECTURE  V. 


iKnd  his  hopes  and  expectations  are  all  centered  upon  the  one 
single  object  of  parental  love,  it  must  indeed  be  a heavy  and 
u grievous  visitation,  when  God  is  pleased  to  call  back  the  pre- 
ijious  boon  which  he  has  mercifully  bestowed.  That  our  gra- 
cious Redeemer  not  only  well  knows  it  to  be  so,  but  peculiarly 
sympathizes  in  trials  such  as  these,  may,  we  think,  be  gather- 
ed from  the  fact,  that  of  the  three  memorable  instances,  in 
which  he  exerted  his  divine  power  over  death  and  the  grave, 
and  broke  their  chains,  and  released  their  captives,  and  brought 
them  back  to  life  again,  one  was  the  case  of  an  only  brother, 
another  an  only  son,  and  this  an  only  daughter.  Who  can 
hear  of  such  discriminating  instances  of  the  love  and  tender- 
ness of  our  Redeemer,  and  not  experience  the  unspeakable 
comfort  which  the  apostle  appears  to  have  derived  from  the 
consideration,  that  we  have  indeed  a merciful  High  Priest, 
who  can  be  touched,  and  who  assuredly  is  “ touched  with  the 
feeling  of  all  our  infirmities.”  Can  you,  then,  apply  to  that 
Saviour,  under  any  circumstances  of  difficulties  or  trials, 
without  feeling  the  full  “ assurance  of  faith,”  that  he  has  not 
only  power  enough,  but  love  enough,  to  grant  all,  and  more 
than  all,  of  which  you  stand  in  need  ? 

“ And  Jesus  arose  and  went  with  him,”  says  the  evangel- 
ist, ‘‘  and  so  did  his  disciples.”  But  as  they  went  on  the  way 
to  the  house  of  mourning,  surrounded  by  a crowd  of  wonder- 
ing spectators,  and  closely  attended  by  the  anxious  father,  to 
whose  request  our  Lord  had  yielded  so  instantaneous  an  obe- 
dience, “ Behold,  a certain  woman,  which  had  an  issue  of 
blood  twelve  years,  and  had  suffered  many  things  of  many 
physicians,  and  had  spent  all  that  she  had,  and  was  nothing 
bettered,  but  rather  grew  worse,  when  she  heard  of  Jesus, 
came  in  the  press  behind,  and  touched  the  hem  of  his  garment, 
for  she  said.  If  I may  but  touch  his  clothes  I shall  be  whole 
and  straightway  the  fountain  of  her  blood  was  dried  up,  and 
she  felt  in  her  body,  that  she  was  healed  of  that  plague.”* 

It  furnishes  us  with  some  little  idea  of  the  abundance  of  tho 


* Mark  v.  29, 


LECTURE  V. 


217 


miracles  of  our  Lord,  of  which,  comparatively,  so  few  have 
been  recorded,  when  we  find  one  of  the  most  remarkable, 
conveyed  thus,  as  it  were,  merely  in  a parenthesis ; so  little 
dwelt  upon,  that  had  it  not  occurred  during  his  passage  to  the 
house  of  Jairus,  it  seems  probable,  that  it  would  never  have 
been  narrated  ; and  yet  few  are  the  instances,  from  which 
more  of  comfort  and  encouragement  to  the  feeble  or  the  secret 
follower  of  our  Lord,  may  be  deduced,  than  from  this  simple 
story. 

We  first  remark  the  secrecy  of  the  application  of  this  poor 
sufferer.  Some  had  not  scrupled  to  call  aloud  upon  the  pass- 
ing Saviour,  “ Jesus,  Master,  have  mercy  on  us  others  to 
be  placed  upon  their  sick  beds  in  the  Saviour’s  path,  that  it 
might  be  impossible  to  overlook  them  ; but  here  was  one,  who, 
with  the  natural  timidity  and  modesty  of  her  sex,  shrunk  from 
observation,  and  would  not  publicly  ask  the  mercy,  of  which 
she  so  greatly  stood  in  need. 

We  next  observe  the  peculiar  strength  and  energ)?-  of  her 
faith.  Many  had  believed  that  a word,  a command  of  Christ, 
was  sufficient  to  heal  the  worst  of  maladies ; but  none,  that 
we  are  aware  of,  ever  had  faith  to  believe,  as  this  poor  woman 
did,  that  a single  touch  of  his  garment,  yea,  even  of  the  hem 
of  his  garment,  would  be  superior  to  all  the  physicians  upon 
earth. 

How  remarkably  analogous  to  this  is  the  case  of  some  few, 
some  happy  few,  in  every  congregation  ! They  make  no  loud 
professions,  no  public  display  of  their  deep  conviction,  of  the 
plague  which  lies  at  their  hearts’  core  ; and  yet,  perhaps,  none 
have  felt  it  more  acutely,  or  laboured  under  it  during  a longer 
period  of  wretchedness  and  wo.  They  also  have  “ suffered 
many  things  of  many  physicians,”  and  have  been  “ nothing 
bettered,  but  have  rather  grown  worse.”  The  world,  society, 
business,  self-righteousness,  all  have  prescribed  for  them. 
The  world  has  prescribed  its  pleasures,  society  its  cheerful- 
ness, business  its  occupation,  self-righteousness  its  duties, 


19 


* Mark  v.  26. 


218 


LECTURE  V. 


but  all  equally  in  vain  ; the  stream  of  their  corruption  flows 
on,  as  powerfully  as  ever,  for  the  source  of  its  pollution  re 
mains  untouched  ; the  heart  is  corrupt,  unhealed,  unalterea 
still.  They  behold,  perhaps,  the  crowds  which  throng  around 
the  Saviour  ; for  has  he  not  said  of  the  preaching  of  the  Cross, 
as  truly  as  of  the  sacrifice  of  the  Cross,  “ I,  if  1 be  lifted  up, 
will  draw  all  men  unto  me  They  “ hear  of  Jesus,”  then, 
as  we  are  told,  this  poor  woman  did  ; they  come  in  the  crowd, 
and  are  hidden  in  the  crowd ; their  malady  unknown  even  to 
those  who  follow  in  the  same  throng,  or  worship  in  the  same 
temple  with  them.  Thus  all  unknown,  and  all  unseen  to 
others,  they  receive  the  living  word  into  their  hearts,  they 
draw  near  by  faith  to  the  Saviour,  and  put  forth  their  hand, 
and  not  only  touch  his  garment,  but  hide  themselves,  and  their 
own  corruptions,  and  their  wo,  beneath  it,  even  the  garment  of 
a Saviour’s  righteousness,  and  find  there,  where  alone  it  can  be 
found,  their  healing  and  their  cure.  These  are  they  whom 
David  calls  “ The  Lord’s  hidden  ones,”|  of  whom  in  the  worst 
days  of  Israel’s  idolatry,  there  were  seven  thousand,  unknown 
to  man,  but  known  indeed  of  God,  and  precious ; hidden  now, 
because  of  their  humility,  which  courts  not  human  observation  ; 
because  of  their  feebleness  which  needs  a shield,  and  their 
weakness  which  cannot  stand  upright ; but  one  day  to  be  re- 
vealed, perhaps,  even  upon  earth,  when  their  faith  has  been 
strengthened,  and  their  love  increased,  as  among  the  most 
devoted  and  consistent  followers  of  their  divine  Master ; but 
certainly,  on  the  day  when  “ the  Lord  of  hosts  shall  make  up 
his  jewels,”^  as  among  the  brightest  ornaments  of  their  Re- 
deemer’s crown. 

Doubtless  it  is  a glorious  sight  to  see  “ the  trees  of  righte- 
ousness,” as  the  prophet  denominates  the  established  people 
of  God,  “ planted  by  the  rivers  of  water,  bringing  forth  their 
fruit  in  due  season,”^  lifting  up  their  heads  to  heaven,  in  all 
the  strength,  and  vigour,  and  beauty,  which  the  dews  of  the 
Spirit  have  imparted,  and  the  rays  of  the  Sun  of  Righteousness 

* John  xii.  32.  f Psalm  Ixxxiii.  3.  t Malachi  iii.  17.  § Psalm  i.  3. 


LECTURE  V . 


211) 


have  cherished,  and  standing  unbroken  and  uninjured  beneath 
the  heaviest  gale  that  blows,  defying  alike  the  tempest  and  the 
flood.  It  may  be  a less  glorious,  but  is  it  not  even  a more 
encouraging  sight  to  the  Christian,  to  mark  these  same  trees, 
“ the  planting  of  the  Lord,”*  just  as  they  are  struggling  into 
existence,  their  heads  for  the  first  time  emerging  from  the  un- 
derwood, and  their  weak  and  feeble  stems  drawing  up  from 
amidst  the  shelter  that  has  shielded  them,  bending  beneath 
every  wind  that  blows,  and  appearing  unable  to  stand  the 
shock,  with  which  the  first  strong  gale  shall  visit  them  ? It 
is  a blessed  and  a soul-encouraging  sight  to  the  Christian,  be- 
cause in  that  small  and  yielding  sapling,  he  sees  the  stern, 
unbending  oak  of  centuries  yet  to  come,  the  father  of  the 
forest,  upon  which  all  storms,  all  tempests,  shall  exert  thei^ 
violence,  but  in  vain.  While  others  think  only  of  the  weak- 
ness of  the  tree,  he  is  thinking  of  the  strength  and  permanency 
of  the  root ; he  knows  that,  far  beneath  the  surface,  and  far 
beyond  the  sight  of  man,  the  root  of  that  frail  tree  has  driven 
its  fibres  firm  and  fast  into  the  living  Rock,  and  let  the  stem 
be  shaken  as  it  may  above,  all  is  secure  below ; and  let  the 
hurricane  sweep  with  resistless  force  across  the  forest,  and 
every  other  tree  fall  prostrate  beneath  its  arm,  he  knows  that 
this  may  bend,  but  cannot  break,  and  though  it  stoop  to  earth, 
shall  rise  again  the  stronger  and  the  more  secure,  imperish- 
able and  indestructible,  for  it  shall  adorn  the  paradise  of  God. 

But  there  is  a time  when  the  Lord  will  not  permit  even  his 
“ secret  ones”  to  remain  hidden  from  the  eye  of  men,  but  will 
compel  them  to  manifest  their  faith,  that  his  own  glory  may 
be  revealed.  So  it  was  now  with  this  poor  sufferer ; she  had 
obtained  her  cure,  and  was  rejoicing  in  all  that  the  Saviour 
had  performed  for  her.  When  “Jesus  immediately,  knowing 
in  himself  that  virtue  had  gone  out  of  him,  turned  him  about 
in  the  press,  and  said.  Who  touched  my  clothes  ? And  when 
all  denied,  Peter  and  they  that  were  with  him  said.  Master, 
the  multitude  throng  thee  and  press  thee,  and  sayest  thou,  who 


* Isaiah  Ixi.  3. 


220 


LECTURE  V. 


touched  me?  And  Jesus  said,  Somebody  hath  touched  me^ 
for  I perceive  that  virtue  is  gone  out  of  me.  And  he  looked 
around  about  to  see  her  that  had  done  this  thing.  And  when 
the  woman  saw  that  she  was  not  hid,  she  came,” — therefore 
she  had  evidently  retired  to  some  distance,  immediately  upon 
obtaining  the  cure,  and  was  not  among  the  number  of  those 
who  had  denied  that  they  had  touched  the  Lord, — “ she  came 
trembling,  and  falling  down  before  him,  she  told  him  all  the 
truth,”  “ she  declared  unto  him  before  all  the  people,  for  what 
cause  she  had  touched  him,  and  how  she  was  healed  immedi- 
ately.”* 

Silence,  which  in  the  first  instance  was  a proof  of  her  mo- 
desty, would,  if  persevered  in,  now  have  been  culpable.  There 
is  a time,  brethren,  when  the  most  feeble  believer  among  you 
all  must  not  be  ashamed  to  stand  forth,  and  avow  the  mercies 
and  the  healing  you  have  received ; must  be  ready  to  confess 
the  Lord  Jesus  Christ  before  men,  and,  if  called  upon,  to  tell 
“ what  the  Lord  hath  done  for  your  soul.”  He  may  not,  and 
often  does  not,  require  this  at  the  very  beginning  of  your 
Christian  course,  at  the  very  instant  that  you  receive  your 
spiritual  cure  ,*  but  neither  will  he  permit  you  to  be  long  con- 
cealed. The  cure  must  be  attributed  to  the  right  source,  must 
be  acknowledged  as  the  work  of  the  good  Physician,  and,  as 
this  poor  woman  did,  you  must  tell  “ all  the  truth,”  that  your 
Saviour  may  receive  all  the  glory. 

“ Then  Jesus  said  unto  her,  Daughter,  be  of  good  comfort; 
thy  faith  hath  made  thee  whole;  go  in  peace.”t  Are  there 
any  among  you  who  need  the  peace  which  Christ  alone  can 
give,  that  peace  of  God  which  passeth  all  undestanding, ’’if 
then  receive  it  here.  Your  cure  is  not  perfected,  your  healing 
not  complete,  until  you  have  obtained  peace ; peace  of  con- 
science, peace  of  mind,  peace  of  soul.  Whom  the  Lord  Jesus 
Christ  treats  as  a child,  and  heals  as  a child,  he  also  acknow- 
ledges as  a child.  “ Ye  shall  be  my  sons  and  my  daughters, 
saith  the  Lord  Almighty. ”§  Have  you  then  found  access  to  the 

* Mark  v.  30.  t Mark  v.  34.  t Philippians  iv.  7.  §2  Cor.  vi.  18. 


LECTURE  V. 


221 


gracious  Being  of  whom  we  speak  has  the  feeble  hand  of 
your  young  faith  touched  but  the  garment  of  the  Saviour,  and 
has  the  plague  within  been  healed,  then  be  assured  that  this 
mercy,  great  and  wonderful,  and  undeserved  as  it  is,  does  not 
stand  alone.  He  who  has  pardoned  your  sin,  has  accepted 
your  person,  and  now  not  only  permits,  but  encourages  you 
to  rejoice  in  your  adoption,  and  says,  “ Daughter,  be  of  good 
comfort,  go  in  peace.”*  This  is,  in  fact,  the  one  great  privi- 
lege of  the  gospel.  Take  this  from  the  believer,  this  spirit  of 
adoption,  this  assurance  of  his  sonship,  and  you  leave  him 
poor  indeed.  For  there  is  no  middle  state  here  on  earth,  as 
there  shall  be  no  middle  state  throughout  eternity.  We  are 
all  and  each  either  the  children  of  God  through  Christ  Jesus 
our  Lord,  having  been  reconciled  and  brought  near  by  the 
blood  of  the  cross,  having  been  united  to  himself  and  carried 
into  his  family  by  the  Spirit  of  adoption,  or  we  are  at  this 
moment  outcasts  and  rebels,  neither  partakers  of  his  grace, 
nor  preparing  for  his  inheritance.  If  not  children,  then  ene- 
mies ; but  if  children  then  heirs,  heirs  of  God,  and  joint- 
heirs  with  Christ.”!  How  unutterably  solemn  the  alternative  ! 
May  no  individual  leave  this  house  of  God  to-day,  without  en- 
deavouring to  ascertain  the  truth  as  regards  himself,  his  owm 
soul,  and  his  own  adoption.  May  none  be  permitted  to  build 
himself  up  in  a false  and  groundless  hope,  or  in  a delusive 
peace ; may  none  be  satisfied  until  he  has  assuredly  received 
that  Spirit,  for  which  none  ever  sought  in  vain,  even  “ the 
Spirit  of  adoption,  whereby  we  cry,  Abba,  Father.”! 

“ While  our  Lord  yet  spake,  there  came  from  the  ruler  of 
the  synagogue’s  house,  certain  which  said,  Thy  daughter  is 
dead,  why  troublest  thou  the  Master  any  further?  As  soon 
as  Jesus  heard  the  word  that  was  spoken,  he  said  unto  the 
ruler  of  the  synagogue.  Be  not  afraid,  only  believe.”^  Per- 
haps our  Lord  knew  that  the  ruler’s  faith  was  weak,  as  he 
most  certainly  knew  the  fiery  trial  it  was  about  to  be  exposed 
to,  and  in  mercy  to  him  permitted  this  miracle  to  be  wrought, 
and  that  avowal  of  the  poor  woman  to  be  made,  upon  which 

♦Luke  viii.  48.  t Romans  viii.  17,  t Romans  viii.  15.  § IVIark  v.  36. 

19  ♦ 


222 


LECTURE  V. 


we  have  just  been  commenting,  that  his  faith  might  be 
strengthened  for  the  conflict  that  awaited  it.  It  seems,  at 
least,  that  some  such  thoughts  were  passing  through  the  Sa- 
viour’s mind,  by  those  kindly  spoken  words  of  strong  encour- 
agement with  which  he  cheered  him  when  he  received  the 
fatal  message,  “ Only  believe.”  It  is,  indeed,  a little  sentence, 
out  we  shall  never  see  that  man  on  earth  who  can,  with  pro- 
fit, lengthen  it.  It  has  a richness  and  a fulness  which  expe- 
rience may,  and,  I trust  in  God,  will  teach  you,  but  which 
words  cannot  describe.  Would  you  learn  its  virtues,  the 
wonder-working  power  of  those  short  syllables?  Go  to  the 
broken-hearted  sinner,  see  him  watering  his  couch  with  his 
tears,  overwhelmed  with  a burden  from  which  the  united 
strength  of  men  and  angels  cannot  set  him  free ; point  that 
wretched  and  guilty  creature  to  the  cross  of  Christ,  and  to  the 
Lord  who  hangs  upon  it,  and  say,  “ Only  believe.”  If  the 
Spirit  of  God  speaks  them  to  the  heart,  while  you  address 
them  to  the  outer  ear,  you  will  soon  behold  their  wonderful 
effect ; the  heavy  burden,  untouched  by  mortal  hands,  falls  at 
his  feet;  he  who  has  taken  it  from  him  will  bear  it  for  him, 
and  he  shall  feel  it  again  no  more  for  ever.  Or  go  to  the  bed- 
side of  the  dying  saint ; do  fears  and  doubts  oppress  him  ? is 
this  the  hour  of  Satan  and  darkness?  has  he  for  a moment, 
amidst  the  clouds  that  overhang  him,  lost  sight  of  the  Star  of 
Bethlehem  ? Whisper  in  the  ear  of  that  desponding  follower 
of  Jesus,  these  little  words,  “ only  believe.”  The  shades  of 
darkness  will  disperse,  the  scales  will  fall  from  his  eyes,  the 
anguish  be  removed  from  his  soul,  faith  will  again  resume  her 
throne,  and  all  will  be  peace. 

Yes,  Jesus  himself  had  no  higher,  and  no  better  remedy  for 
sin,  for  sorrow,  and  for  suffering,  than  those  two  words  con- 
rey  ; at  the  utmost  extremity  of  his  own  distress,  and  of 
his  disciples’  wretchedness,  he  could  only  say,  Let  not  your 
heart  be  troubled,  ye  believe  in  God,  believe  also  in  me.”^ 
Believe,  “ only  believe.*’ 

“ And  he  cometh  to  the  house  of  the  ruler  of  the  syna- 


* John  xiv.  1. 


LECTURE  V. 


223 


gogue,  and  seeth  the  tumult,  and  them  that  wept  and  wailed 
greatly.  And  when  he  was  come  in,  he  saith  unto  them, 
Why  make  ye  this  ado,  and  weep?  the  damsel  is  not  dead, 
but  sleepeth.  And  they  laughed  him  to  scorn.”* 

Who  shall  complain  that  they  are  subjected  to  the  ridicule 
of  the  world,  to  the  trial,  as  the  apostle  calls  it,  “of  cruel 
mocking,”f  when  they  behold  their  Lord,  thus,  at  the  very 
moment  of  exerting  the  highest  attribute  of  Deity,  “ quicken- 
ing whom  he  will,”  calling  the  breathless  corpse  to  life  again ^ 
“ laughed  even  to  scorn,”  by  these  poor  fallen  sons  of  earth  i 
How  does  our  indignation  rise,  and  our  heart  burn  within  us 
that  the  great  God  of  heaven  and  earth  should  thus  be  ridi 
culed  by  the  works  of  his  own  hands. 

Brethren,  let  us  learn  from  it  at  least,  patiently,  if  not  cheer 
fully,  to  bear  that,  which  even  our  Lord  and  MavSter  has  borne 
before  us,  and  will  bear  with  us ; remembering,  that  ‘‘  if  we 
suffer  with  him,  we  shall  also  reign  with  him,”:]:  and  that  a 
conformity  with  him  even  in  these,  the  least  of  trials,  shall  not 
be  forgotten  on  that  day  when  we  shall  be  also  “ glorified  to- 
gether.”§ 

“ But,  when  he  had  put  them  all  out,  he  taketh  the  father 
and  mother  of  the  damsel,  and  them  that  were  with  him,  and 
entereth  in  where  the  damsel  was  lying.  And  he  took  the 
damsel  by  the  hand,  and  said  unto  her,  Talitha,  cumi,  which 
is,  being  interpreted.  Damsel,  I say  unto  thee,  arise.  And 
straightway  the  damsel  arose,  and  walked  ; for  she  was  of  the 
age  of  twelve  years.”l| 

How  perfectly  simple  is  every  portion  of  this  wonderful 
narration,  how  void  of  all  display ! If,  as  has  been  well  ob- 
served, the  very  language  in  which  our  Lord  speaks  of  hea- 
ven, marks  him  at  once  as  an  inmate  and  a sovereign  there, 
so  does  the  very  manner  in  which  he  performed  the  most  stu- 
pendous of  his  miracles,  almost  as  certainly  as  the  miracles 
themselves,  establish  his  divinity.  No  impostor  could  have 


* Mark  v.  38 — 40. 
§ Romans  viii.  17. 


t Hebrews  xi.  38. 
II  Mark  v.  40—42, 


t 2 Timothy  ii.  12. 


224 


LECTURE  V. 


been  contented  with  such  a total  absence  of  all  effort,  all  ex- 
citement, all  display  ; our  Lord  appeared,  if  we  may  so  say, 
scarcely  conscious  that  any  wonderful  work  was  to  be  achiev- 
ed. “ Maid,  arise,”  was  the  simple  language  in  which  he 
performed  a deed  which,  in  dignity  and  power,  might  rival 
the  creation  of  a universe.  And  is  it  not  often  thus  calmly, 
and  quietly,  and  unobtrusively,  that  he  still  acts  by  his  divine 
Spirit,  when  the  yet  greater  work  of  the  spiritual  resurrection 
of  a soul,  dead  in  trespasses  and  sins,  is  to  be  perfected? 
Oftentimes,  how  often  none  can  tell,  a single  discourse,  a sen- 
tence, yea,  even  a word,  has  been  blessed  to  this  great  and 
wonderful  end ; no  effort  visible,  no  display  of  majesty  and 
power,  except  to  the  happy  soul  thus  raised  to  spiritual  life. 
But,  as  in  the  miracle  before  us,  ‘‘When  Jesus  said.  Arise,  he 
took  the  damsel  by  the  hand,”  so  now,  the  word  of  Christ’s 
power  must  be  accompanied  by  the  hand  of  his  grace,  ere  the 
miracle  of  mercy  can  be  wrought,  for  in  vain  do  we  exclaim, 
“ Awake,  thou  that  sleepest,  and  arise  from  the  dead,  and 
Christ  shall  give  thee  light,”*  unless  his  arm  be  indeed  out- 
stretched to  draw  you  thence,  and  to  give  the  spiritual  life  to 
which  we  call  you.  May  that  hand  of  mighty  power  be  ex- 
erted among  us  this  day  ; that  you,  if  there  be  but  one  who  is 
still  sleeping  the  sleep  of  sin,  may  hear  that  word,  “Arise!” 
and  be  so  shaken  from  your  deathful  slumbers,  that  nothing 
again  shall  tempt  you  to  sleep  upon  your  post;  but  being  thus 
aroused,  that  you  may  forget  those  things  which  are  behind, 
and  reaching  forth  unto  those  which  are  before,  be  daily, 
hourly,  constantly  pressing  forward  for  “ the  prize  of  the  mark 
of  your  high  calling  of  God  in  Christ  Jesus.”  May  we  all 
feel  how  little,  how  less  than  little,  there  has  yet  been  of  spi- 
ritual life  in  our  prayers,  of  active  holiness  in  our  conduct,  of 
an  earnest,  faithful,  zealous  devotedness  to  God  in  our  daily 
conversation,  that  we  may  indeed  arise,  as  those  who  are  risen 
with  Christ,  and  seek  in  earnest  those  things  which  are  above, 
where  Christ  sitteth  at  the  right  hand  of  the  Majesty  on  high. 


* Ephesians  v.  14. 


LECTURE  V I. 


225 


LECTURE  VI. 


John  vi.  37. 

**  All  that  the  Father  giveth  me  shall  come  to  me,  and  him  that  cometh 
to  me  I will  in  no  wise  cast  out.” 

The  closing  lecture  for  the  present  season  brings  us,  as  we 
find  by  the  fourth  verse  of  the  chapter,  to  another  Passover, 
being  the  third  which  occurred  during  the  ministry  of  our 
Lord  ; one  of  those  resting-places  which  we  proposed  to  our- 
selves when  we  commenced  this  important  history.  It  is  im- 
possible to  look  back  upon  the  road  we  have  lately  travelled, 
without  being  struck  by  the  remarkable  instances  we  have 
witnessed  of  the  Divine  power,  and  wisdom,  and  love,  of  our 
adorable  Redeemer.  Whether  we  view  his  wisdom,  as  mani- 
fested in  that  astonishing  defence  before  the  Sanhedrim,  in 
which  he  proclaimed  his  divinity  ; or  his  love,  in  pardoning 
the  poor  and  sinful  woman  who  w^ashed  his  feet  with  her  tears 
and  wiped  them  with  the  hairs  of  her  head ; or  his  power,  in 
calling  back  the  daughter  of  Jairus  to  life  again;  we  are 
equally  constrained  to  say,  Surely  this  man  was  the  Son  of 
God.”*  But,  brethren,  this  has  been  said  and  believed,  and 
doubtless,  is  at  this  moment,  by  thousands,  who  possess  no 
share  in  the  salvation,  which  “ this  man”  preached,  and  in  the 
redemption  which  he  purchased.  W^e  do  not,  then,  regret 
that  the  last  portion  of  Scripture  upon  which  we  shall  at  pre- 
sent dwell,  consists  of  a sermon,  rather  than  a miracle ; that 
the  last  passage  of  the  mortal  life  of  our  Lord,  which  remains 
to  be  considered  during  the  present  season,  will  bring  him  be- 
fore you,  not  demonstrating  his  Messiahship,  or  his  divinity, 
but  offering  the  blessed  fruits  of  them  to  your  souls;  that  the 
last  words  you  will  hear  from  his  lips,  will  contain  the  very 


* Luke  xix.  14 ; John  vii.  46,  &c. 


226 


L E C r U R E VI. 


mairow  and  essence  of  the  Gospel;  and  that  if  you  were 
brought  from  the  depths  of  heathen  darkness,  and  placed  for 
the  first  time  this  day,  beneath  the  rays  of  the  Sun  of  Righte- 
ousness, sufficient  of  them  would,  by  God’s  grace,  struggle 
through  the  clouds  of  human  teaching,  to  kindle  within  your 
hearts  that  holy  flame,  which  all  the  powers  of  evil  should  be 
unable  to  extinguish. 

The  occasion  of  the  divine  discourse  to  which  I refer,  ap- 
pears to  have  been  the  following.  Many  of  the  Jews,  who  had 
been  partakers  of  the  miraculous  meal  with  which  our  Lord 
had  so  lately  presented  five  thousand  of  his  followers,'^'  deter- 
mined upon  accompanying  him  whithersoever  he  went ; not, 
indeed,  for  the  purpose  of  learning  his  doctrine,  or  from  the 
feeling  of  love  to  his  person,  but  simply  from  the  unworthy 
motive  of  eating  the  bread  of  idleness,  and  feeding  from  time 
to  time  upon  the  miraculous  food,  which  they  now  discovered 
that  our  Lord  was  well  able  to  supply.  For  this  most  selfish 
object,  they  had  traversed  sea  and  land,  until  they  had  again 
overtaken  Christ  while  tarrying  at  Capernaum.'j* 

Jesus,  whose  omniscience  told  him  at  once  the  extent  of 
their  labours,  and  the  intention  of  them,  no  sooner  beheld  these 
worldly-minded  followers  again  gathering  round  him,  than  he 
thus  addressed  them : “ Verily,  verily,  I say  unto  you,  ye 
seek  me  not  because  ye  saw  the  miracles yet  even  this,  we 
should  have  thought,  would  have  been  a motive  sufficiently 
low  and  earthly,  had  it  led  to  nothing  further ; “ but  because 
ye  did  eat  of  the  loaves,  and  were  filled.”  “ Labour  not  for 
the  meat  which  perisheth,  but  for  that  meat  which  endureth 
unto  everlasting  life,  which  the  Son  of  man  shall  give  unto 
you.”§  They  were,  as  we  have  seen,  labouring  and  toiling, 
travelling  by  water,  travelling  by  land,  and  all  for  what  pur- 
pose? Because  they  had  eaten  of  the  bread,  and  were  filled, 
and  hoped  in  a similar  manner  to  be  again  rewarded.  There- 
fore, our  Lord  addresses  them.  Ye  are  labouring  for  meat,  but 
it  is  meat  which  perisheth ; if  you  would  have  that  which  en- 


* John  vi.  10.  t John  vi.  23,  24.  t John  vi.  26.  § John  vi.  26,  27. 


L K C T UR  E VI. 


dureth,  and  endureth  for  ever,  come,  find  it  treasured  up  in 
me.  How  similar  to  the  language  with  which  he  had  long 
before  addressed  the  woman  of  Samaria  : You  are  seeking  for 
water ; ask  of  me,  and  I will  give  you  the  living  water.  What, 
then,  is  the  great  lesson  which  all,  in  every  age,  and  in  every 
clime,  are  instructed  to  derive  from  these  replies  of  our  divine 
Master  1 Brethren,  it  is  this  : Whether  it  be  meat  or  drink, 
whether  it  be  pleasure  or  profit,  whether  it  be  contentment  or 
joy,  whatever  be  the  gratification  you  are  seeking  from  the 
creature,  it  is  really  to  be  had  only  from  the  Creator.  O,  that 
men  could  be  induced  to  believe  this  mighty  truth,  to  take  the 
Lord  Jesus  Christ  at  his  word,  and  to  go  to  him,  and  to  him 
alone,  for  that  peace,  and  rest,  and  sustenance,  and  enjoyment, 
which  the  whole  world  of  created  beings  cannot  give.  When 
shall  we  be  content  to  learn  the  consoling  and  encouraging 
lesson  ? How  many  are  there  of  you,  whom  I address  at 
this  moment,  whose  hearts  are  wounded  with  disappointment, 
or  bleeding  with  anguish,  or  wearied  with  toil,  because  you 
have  learnt  it  not!  You  have  “laboured  for  the  meat  which 
perisheth,”  and  are  you  surprised  that  it  should  perish?  You 
have  toiled  for  the  waters  of  an  earthly  well,  and  do  you  mourn 
that  they  no  longer  stand  at  that  well’s  brink  ? that,  ever  as 
you  draw,  they  are  receding,  that  a longer  and  a longer  line 
is  needed,  that  your  labour  is  increased,  and  its  fruits  diminish- 
ed? Or  more,  do  you  grieve  that  your  cisterns  are  broken, 
and  your  wells  are  dry?  Be  not  surprised  at  this;  it  is  the 
very  condition  of  their  existence.  They  are  cisterns,  not 
fountains ; wells,  not  rivers.  All  that  they  once  contained, 
and  in  which  your  hearts  delighted,  was  poured  into  them  by 
an  unseen.  Almighty  hand,  and  when  that  hand  has  ceased  to 
pour,  those  waters  must  subside;  and  when  that  hand  shall 
break  those  cisterns,  the  water  must  run  out.  Earthly  bless- 
ings, possessions,  relationships,  must  fail  you ; they  would  not 
be  earthly,  if  it  were  otherwise.  Do  you  seek  for  those  which 
endure;  they  are  to  be  found  in  God,  as  revealed  to  us  in 
Christ  Jesus,  and  in  him  alone.  Rest  then  from  labours  which 


228 


LECTURE  VI. 


are  destroying  your  energies,  and  must  end  in  disappoint- 
ments ; cease  from  expectations  which  this  world  can  never 
gratify  ; no  longer  indulge  a grief  which  distracts  the  heart, 
and  carries  away  the  affections,  from  him  who  alone  is  worthy 
of  them,  but  concentrate  every  feeling,  every  expectation, 
every  desire,  in  Him  in  whom  alone  all  fullness  dwelleth. 
The  heart  which  is  fixed  on  God,  knows  no  distrustful  thought, 
no  abiding  disappointment,  no  hopeless  sorrow  : it  may  labour 
for  the  meat  which  perisheth,  but  it  will  not  toil  for  it,  as  those 
who  have  never  tasted  of  the  “ hidden  manna,”*  wherewith 
the  Lord  sustains  his  people ; it  may  mourn  for  earthly  bless- 
ings too  soon  removed,  but  it  cannot  sorrow  even  for  them,  as 
others  which  have  no  hope. 

We  call  upon  you,  then,  this  day,  to  feed  by  faith  on  the 
Son  of  God,  “ for  him  hath  God  the  Father  sealed.”f  God, 
in  offering  him  to  you,  hath  set  to  his  seal,  that  there  is  a 
power,  a richness,  a fulness,  a sufficiency,  an  all-sufficiency 
in  Christ,  which  shall  never  disappoint  you ; and  you,  in  re- 
ceiving his  testimony,  have  “set  to  your  seal  that  God  is 
true.”:);  Blessed  Saviour,  sealed  by  God  the  Father  as  the 
Priest,  the  Prophet,  the  King,  the  God  of  all  thy  beheving 
people ! and  blessed  believer,  sealed  by  God  the  Holy  Ghost, 
as  his  redeemed,  his  disciple,  his  subject,  his  child,  “ unto  the 
day  of  redemption. ”§ 

In  vain  did  the  Jews  attempt  to  turn  aside,  by  the  weapons 
of  an  earthly  warfare,  this  one  great  lesson  of  the  Bible,  that 
the  receiving  of  Christ,  the  coming  to  Christ,  the  feeding  upon 
Christ,  is  alone  the  life  of  the  Christian.  Our  Lord  again  and 
again  returns  to  it,  until  he  makes  the  truth  so  plain,  the  doc- 
trine it  contains  so  undeniable,  that  though  many  might,  as 
many  did,  reject  it,  thanks  be  to  God  that  no  child  in  a Chris- 
tian land  is  so  ignorant  as  necessarily  to  misapprehend  it. 

“ And  Jesus  said  unto  them,  I am  the  bread  of  life : he  that 
cometh  to  me  shall  never  hunger ; and  he  that  believeth  on 
me  shall  never  thirst. ”|| 

* Rev.  ii.  17.  t John  vi.  27.  t John  iii.  33. 

^ Ephesians  iv.  30.  il  John  vi.  35. 


LECTURE  VI. 


229 


In  the  former  testimony,  our  Lord  had  declared  that  to  all 
who  came  unto  him,  the  Son  of  man  would  give  the  bread  of 
life.  Here  he  distinctly  states  the  glorious  truth  upon  which 
we  have  been  commenting,  “ I am  the  bread  of  life. 

We  need  not  largely  insist  upon  the  importance  of  the  me- 
taphor. That  the  body  may  be  nourished,  it  is  not  enough 
that  the  bread  be  of  the  finest  wheat  flour,  that  it  be  seen,  that 
it  be  approved,  that  it  be  handled, — it  must  be  eaten,  or  the 
famished  wretch  will  die,  though  surrounded  by  an  incalcula- 
ble abundance.  So  it  is  with  “ the  bread  of  life  you  may  ad- 
mire the  Saviour,  and  love  lo  hear  of  him  ; you  might,  for 
many  in  the  days  of  our  Lord’s  earthly  sojourn  assuredly  did 
so,  you  might  see,  and  “ even  handle  the  word  of  life  and 
yet  have  neither  part  nor  lot  in  his  salvation.  That  he  may 
come  as  life  to  your  soul,  the  Lord  Jesus  Christ  must  spiritu- 
ally be  fed  upon  ,*  he  must  be  clearly  and  fully  received  in  all 
his  offices,  and  closed  with,  and  embraced  by,  a true  and  living 
faith.  It  is  then  only  that  this  gracious  promise  is  fulfilled, 
that  you  shall  never  hunger,  and  never  thirst,  after  those  plea- 
sures, profits,  follies  of  the  world,  which  are  the  worthless 
chaff,  and  yet  which  satisfy  the  worldly  heart  that  feeds  upon 
them.  To  tell  you  to  look  with  no  longing  eye  upon  the 
world,  is  utterly  vain,  until  not  merely  the  eye,  but  the  heart, 
has  been  fixed  upon,  and  satisfied  with,  Christ  Jesus  : to  direct 
you  neither  to  hunger  nor  thirst  for  those  miserable  husks,  and 
those  stagnant  pools,  which  satisfy  the  worldling,  is  equally 
vain,  until  you  have  not  merely  tasted,  but  habitually  fed  upon 
the  bread  of  life,  and  the  waters  of  salvation,  which  are  trea- 
sured up  for  you  in  Christ  Jesus.  It  is  then  only  that  the 
promise  is  fulfilled,  “ He  thatcometh  unto  me  shall  never  hun- 
ger, and  he  that  believeth  on  me  shall  never  thirst.”f  Per- 
fectly fulfilled  in  this  world  of  sin,  it  will  never  be;  there  are 
in  the  heart,  and  in  the  mind,  even  of  the  most  advanced  be- 
liever, occasional  breakings  forth  of  his  vanquished  appetites, 
and  his  subdued  and  chastened  lusts  ; he  does  from  time  ta 


* John  i 1. 
2) 


t John  vi.  35. 


280 


LECTUEE  VI. 


time,  hunger  and  thirst  for  those  things  which  are  forbidden, 
but  he  does  not  gratify  the  appetite ; Satan  may  spread  his 
dainties  for  him,  but  he  knows  by  painful  experience,  that  like 
the  apples  of  Sodom,  though  beautiful  to  the  eye,  they  will 
turn  to  ashes  in  the  mouth  ; the  world  may,  like  Jael  of  old, 
bring  him  butter  in  a lordly  dish ; but  he  sees  the  nail  and 
hammer  which  are  behind,  and  he  will  neither  sleep  in  her 
tent,  nor  eat  at  her  table. 

In  proportion  as  his  soul  is  renewed  by  the  Spirit  of  God, 
these  earth-born  appetites  become  more  and  more  rare ; but 
be  assured,  there  is  no  real  remedy  for  them,  but  by  daily, 
hourly  feeding  on  him  who  is  the  bread  of  life,  by  going  to 
Jesus  for  the  satisfying  of  every  appetite,  and  finding  that  re- 
freshing food,  that  strengthening  nourishment  in  him,  which 
nothing  but  a continual  living  upon  him  can  supply. 

My  brethren,  how  often,  how  solemnly,  how  urgently,  with 
how  many  entreaties  and  with  how  many  prayers  we  have 
pressed  this  great  gospel  truth  upon  your  attention,  God  only 
knows.  With  what  effect,  that  God  who  seeth  the  heart  can 
alone  pronounce,  as  he  can  alone  produce  it ; but  of  this  we 
are  convinced,  that  if  we  have  failed  in  the  endeavour,  “ then 
is  our  preaching  vain,  and  your  faith  is  vain  also  “ ye  are 
yet  in  your  sins.”j*  For  no  religion  which  does  not  bring  you 
to  the  Lord  Jesus  Christ,  and  teach  you  to  find  all  your  hope, 
and  all  your  life,  temporal,  spiritual,  and  eternal,  as  “ hid  with 
Christ  in  God,”:];  can  stand  in  that  day,  when  the  wrath  of 
God  shall  be  abroad  on  the  earth,  or  can  save  a soul  alive. 

When  our  divine  Master  had  spoken  the  words  upon  which 
we  have  been  commenting,  he  looked  around  him  with  the 
mournful  feeling,  that  as  regarded  some  at  least  of  his  hearers, 
they  had  been  in  vain,  and  said  at  once  plainly  and  unreserv- 
edly, ‘‘  ye  also  have  seen  me,  and  believe  not.”§  Then  he 
adds,  as  if  to  derive  consolation  to  his  own  soul,  amidst  so 
discouraging  an  aspect,  “ All  that  the  Father  giveth  me  shall 
come  to  me.”  Praised  be  God  for  this  immutable  and  blessed 


* 1 Cor.  XV.  14.  1 1 Cor.  xv.  17. 


t Col.  iii.  3.  § John  vi.  36. 


LECTURE  VI. 


231 


promise  ! There  were  seasons,  apparently  even  to  our  Lord, 
when  the  hardness  and  coldness,  and  unbelief  of  his  hearers 
drove  back  his  heart,  if  we  may  so  say,  from  the  stream  of 
God’s  love  which  was  then  flowing  on,  like  some  richly  laden 
river,  through  the  continent  of  time,  and  upward  to  the  foun- 
tain head  of  that  love,  seated  in  eternity  before  time  began. 
Thither  did  his  heart  retire  for  that  consolation,  which  the  pre- 
sent circumstances  of  his  ministerial  work  did  not  aflTord  him. 
There  he  dwelt  in  comfort  on  the  eternal  promise,  ‘‘  All,  that 
the  Father  giveth  me,  shall  come  to  me  all,  and  every  one 
of  them,  shall  feed  by  faith  upon  the  bread  of  life ; not  one 
sheep  of  the  flock  shall  be  shut  out,  not  one  lamb  of  the  fold 
shall  perish. 

Surely  if  our  divine  Master  could  draw  consolation  from 
this  high  source,  the  weakest  of  his  servants  may  well  be  per- 
mitted to  do  the  same.  Yes,  brethren,  it  is  a blessed  spring 
of  consolation  to  know,  that  however  weak  and  inflrm  the  in- 
strument who  scatters  it,  the  bread  of  life  can  never  be  cast 
forth  in  vain ; that  from  its  smallest  crumbs,  some  well-beloved 
child  in  God’s  redeemed  family  shall  obtain  spiritual  nourish- 
ment and  life ; that,  sooner  or  later,  all  who  are  given  to  the 
eternal  Son  shall  be  fed,  all  shall  be  nourished,  all  shall  be 
matured  into  the  “ stature  of  the  fulness  of  Christ  Jesus  our 
Lord.”f  But  there  is  comfort  in  the  reflection,  not  only  to 
the  ministers  of  God,  but  to  his  people.  Do  you  never,  when 
looking  around  you  upon  the  multitudes  engaged  in  folly  and 
in  sin,  feel  this  desponding  reflection  gaining  ground  upon 
your  better  judgment,  how  small  is  the  company  of  true  be- 
lievers ! how  few  are  there  in  every  generation,  who  are  here 
following,  how  few  who  shall  hereafter  dwell,  with  the  eternal 
Lamb  ! This  is  your  consolation,  whether  they  be  many  or 
few,  man  cannot  determine,  for  no  eye  but  the  eye  of  God  can 
see,  no  hand  but  his  can  register  them,  and  doubtless  many 
whom  we  number  not,  are  entered  there,  in  the  volume  in 
which  their  names  are  written,  even  in  the  Lamb’s  book  of 


* Romans  v.  11. 


t Ephesians  iv.  13. 


232 


LECTURE  VI. 


life  ; but  this  we  know,  that  all,  without  a single  exception^ 
without  one  backslider,  all  whom  the  Father  hath  given  to 
Christ,  “ shall  come  to  him.  There  may  be  years  of  rebel- 
lion, forgetfulness,  and  sin,  “ nevertheless  the  foundation  of 
God  standeth  sure,  having  this  seal,  The  Lord  knoweth  them 
that  are  his.”* 

While  you  derive  great  comfort  and  encouragement  from 
this  reflection,  let  it  suggest  to  you  great  forbearance,  great 
patience,  and  long-suflering  towards  even  the  worst  of  men. 
Do  you  behold  a fellow-sinner  who  has  run  the  lengths  of  riot, 
profligacy,  and  profaneness,  from  which,  by  God’s  restrain- 
ing grace,  you  have  been  withheld ; deal  tenderly  with  that 
man’s  feelings,  character,  soul.  How  know  ye  not,  that  he 
may  be  among  the  number  of  those  whom  the  eternal  Father 
hath  given  to  the  eternal  Son,  and  who  shall,  therefore,  one 
day,  come  to  him  1 Yes,  even  upon  earth,  that  outcast  sinner 
may  so  far  outstrip  yourself  upon  the  heavenward  road,  and 
in  eternity  may  fill  a place  so  near  the  throne,  that  you  shall 
be  immeasurably  far  below  him. 

But  if  there  be  a lesson  of  Christian  encouragement,  and 
love,  and  tender  compassion  here,  for  every  believing  heart, 
is  there  no  instruction  in  the  words  which  follow,  for  the  sin- 
ner himself?  There  is,  indeed,  a lesson  never  taught  but  in 
the  school  of  Christ,  and  one  which  we  pray  God  to  carry 
home  to  the  heart  of  every  individual,  who  has  not  yet  made 
his  peace  with  God,  and  drawn  near  to,  and  actually  closed 
with,  the  Redeemer  of  the  world.  It  is  conveyed  in  this 
blessed,  this  life-giving  sentence  : “ Him  that  cometh  to  me,  I 
will  in  no  wise  cast  out.”  While  the  believer  may  dwell  with 
a holy  delight  and  satisfaction  upon  the  former  portion  of  the 
text,  let  the  unbeliever  fix  his  thoughts  and  his  attention  here. 
Grace,  free,  unmerited  grace,  is  offered  to  all,  and  to  every 
child  of  Adam,  by  whom  these  words  are  heard.  We  say  to 
every  individual  among  you,  here  is  an  offer  of  salvation  to 
which  no  exception  is  made,  no  reserve  attached.  Are  you 


2 Timothy  ii.  19. 


LECTURE  VI. 


233 


willing  to  come  to  the  Lord  Jesus  Christ,  to  accept  his  offers, 
to  obey  his  laws?  Wait  not  then  for  a greater  degree  ot 
moral  fitness,  or  even  for  a stronger  feeling  of  desire  to  come  ; 
delay  not  for  another,  God  only  knows  if  you  shall  ever  have 
another,  invitation,  but  come  unhesitatingly,  and  come  at  once. 
Do  you  reply,  I am  too  sinful,  too  unworthy,  too  polluted ; be 
assured,  that  your  individual  case,  with  all  its  unworthiness, 
its  pollutions,  its  sins,  was  more  perfectly  known  to,  and  pre- 
sent to,  the  eternal  mind,  at  the  very  moment  when  the  Saviour 
said,  “ Him  that  cometh  unto  me,  I will  in  no  wise  cast  out,” 
than  it  is  at  this  moment  known  to  yourself.  Observe  only 
the  particularity  of  the  promise ; although  our  Lord  began  the 
sentence  by  saying,  “ All  that  the  Father  giveth,”  he  changes 
the  person  in  that  portion  of  it  which  he  intended  especially 
to  the  sinner’s  heart,  and  says,  not  ‘‘  them  that  come,”  but, 
“ him  that  cometh  ;”  that  no  man,  no  woman,  no  child,  might 
feel  excluded.  However  disposed,  therefore,  you  may  be  to 
dread,  lest  your  own  case  should  form  an  exception,  be  assur- 
ed, that  there  is  not  the  slightest  real  or  scriptural  ground  for 
it,  for  from  such  an  invitation  so  expressed,  by  him  who  was 
perfect  wisdom  and  truth,  as  well  as  perfect  love,  there  is  not, 
there  cannot  be,  throughout  all  the  generations  of  Adam,  one 
living  soul  necessarily  excluded.  All  who  come,  and  each 
who  comes,  shall  be  alike  received  and  alike  welcomed.  But 
it  is  not  only  to  the  unbeliever,  seeking  a refuge  and  a home, 
that  these  words  speak  such  powerful  consolation  ; there  is  no 
single  point  in  the  Christian’s  journey,  from  his  first  approach 
to  a Saviour,  to  his  final  consummation  in  that  Saviour’s  glory, 
to  which  they  have  not  ministered  contentment  and  peace. 
One  of  the  most  faithful  followers  of  the  Saviour  with  whom 
I have  ever  been  privileged  to  hold  communion  here  below,* 
assured  me,  after  years  of  close  and  devoted  fellowship  with 
his  Lord,  that  there  were  hours  upon  a bed  of  sickness  in 
which  every  other  text  throughout  the  sacred  volume  appear- 

* The  late  truly  pious,  and  highly  intellectual  Rev.  John  Sargeant, 
the  biographer  of  Henry  Marty n. 

20  * 


234 


LECTURE  VI. 


ed  to  fail  him,  and  he  was  sustained  by  this  alone.  Wonder- 
ful peculiarity  of  the  bread  of  life,  that  the  same  portion  which 
can  nourish  the  child  just  struggling  into  spiritual  existence, 
can  maintain  the  full-grown  man  and  strengthen  the  soldier 
of  the  cross,  in  the  fiercest  hours  of  his  closing  conflict.  Are 
there  any  among  you  who  are  ever  tempted  in  the  days  of 
sickness,  or  affliction,  to  fear,  that  though  you  once  had  hope 
in  Christ,  you  possess  an  interest  in  him  no  longer?  In  the 
words  before  you,  you  also  may  find  peace ; they  tell  you, 
though  you  may  even  for  a season  appear  to  be  cast  off,  that 
you  never  shall  be  cast  out : “ I will  in  no  wise  cast  out.” 
Again,  do  you  at  such  seasons  fear  that  you  have  never  had  a 
saving  interest  in  the  Lord  Jesus,  that  you  have  never  yet 
really  come  to  him  ? It  is  often  vain  to  contradict  such  an 
assertion,  though  it  be  false.  Acknowledge,  therefore,  that  it 
is  the  fact,  that  you  have  never  yet  closed  with  the  offers  of 
salvation,  and  we  still  repeat  the  invitation,  “ Come  to  him 
now.”  Apply  this  text  to  your  heart,  as  if  for  the  first  time, 
and  even  so  coming,  his  word  is  still  the  same,  and  never  can 
be  falsified  ; “ Him  that  cometh  to  me,  I will  in  no  wise  cast 
out.”  Time  would  fail  me,  were  I to  attempt  to  dilate  upon 
all  the  powers  of  this  wonder-working  passage.  True  it  is, 
that  our  Lord  afterwards  subjoins,  “ No  man  can  come  to  me, 
except  the  Father  which  hath  sent  me  draw  him,”^  because 
it  is  not,  it  has  never  been,  it  can  never  be,  “of  him  that 
willeth,  or  of  him  that  runneth,  but  of  God  that  showeth  mer- 
cy ,”t  that  all  the  praise,  and  all  the  glory,  may  flow  back  to 
that  eternal  fountain  of  love  where  all  is  due.  But  this  closes 
not  the  door,  this  narrows  not  the  entrance.  We  dare  not 
suppress  these  words  of  our  Lord,  because  we  are  bound  to 
“ declare  unto  you  the  whole  counsel  of  God  and  it  might 
be  said,  that  in  speaking  of  the  unfettered  freeness  of  the  in- 
vitations of  the  Saviour,  in  declaring  that  all  are  invited,  that 
all  might  come,  we  feared  to  acknowledge  the  absolute  neces 
sity  of  the  divine  drawing.  We  would  not  knowingly  sup 


^ John  vi.  44. 


+ Romans  ix.  16. 


t Acts  XX.  27. 


LECTURE  VI. 


235 


press  one  line  of  gospel  truth ; for  however  difficult  or  con- 
tradictory it  may  appear  to  our  limited  comprehension  now, 
we  are  sure  that  every  word  of  God  will  one  day  be  fully 
verified.  Receive,  therefore,  the  promise  of  the  text,  even 
coupled  with  this,  which  some  men  denominate  a restriction : 
but  before  you  term  it  so,  fairly  examine  the  passage,  and  see 
if  it  deserve  the  name.  Do  not  look  at  it  by  the  dim  and 
feeble  lamp  of  theological  controversy,  but  in  the  warm  sun- 
shine of  gospel  truth,  and  of  personal  experience. 

We  ask,  then,  of  every  individual  beneath  this  roof,  the 
simple  question,  have  you  never  by  your  own  experience,  felt 
the  meaning  of  our  Lord’s  declaration,  “ No  man  can  come 
to  me,  except  the  Father  which  hath  sent  me  draw  him?” 
Has  the  Father  never  drawn  you  ? We  might  almost  be  con- 
tent to  rest  the  answer  upon  the  events  even  of  the  present 
hour.  Have  you  felt  no  desire,  no  passing  inclination,  since 
you  have  been  within  these  walls  to-day,  while  hearing  of  a 
Saviour’s  love,  and  of  a Saviour’s  promises,  to  be  yourself  a 
participator  in  these  blessings?  Has  not  even  this  transitory 
feeling  passed  across  your  soul  ? Could  they  be  mine  without 
an  effort,  how  gladly  should  I be  a partaker  ! If,  then,  no- 
thing more  than  this,  the  least,  the  faintest  trace  of  all  that  I 
am  describing,  has  been  yours,  even  you  can  never  say,  I 
could  not  come  to  Christ,  for  the  Father  would  not  draw  me 
thither.  No,^be  assured  that  even  you,  on  the  last  great  day, 
if  you  reject  these  offers,  resist  this  drawing,  will,  with  every 
other  impenitent  unbeliever,  be  left  speechless  and  without  ex- 
cuse ; for  I shall  not  hesitate  here  to  record,  that  the  more  I 
search  God’s  holy  word,  the  more  I dwell  upon  his  perfect 
character ; the  more  I hold  communion  with  him  whose  name 
is  love,  the  more  entirely  am  I convinced,  that  there  is  no  soul 
born  into  the  world,  to  whom  the  strivings  of  God’s  Spirit 
come  not;  that  there  is  no  individual  upon  earth,  whom  the 
Father  draws  not  with  such  a degree  of  sweetness  and  of 
power,  that  he  might  come  to  him,  who,  if  he  came,  would 
“ in  no  wise  cast  him  out.” 


23G 


LECTURE  VI. 


My  brethren,  these  are  high,  and  holy,  and  heavenly  mys- 
teries ; mysteries  which  I cannot  explain,  because  I cannot 
understand  or  fathom  them  ; apparent  contradictions  which  I 
am  unable  to  reconcile ; difficulties  which  I cannot  compre- 
hend, and  which  while  on  earth  I am  content  to  believe  inex- 
plicable. It  is  easy  to  form  a system  which  should  cut  the 
knot  which  it  is  impossible  to  unravel ; to  say  at  once,  as 
many  bold  men,  and  many  good  men  have  not  scrupled  to 
say,  Christ  died  for  none  but  the  elect,  God  draws  none  but 
the  elect,  and  therefore,  none  but  the  elect  can  come  to  Jesus ; 
it  is  easy,  by  taking  a partial  view  of  divine  truth,  and  then 
drawing  our  own  deductions,  to  arrive  at  such  tremendous 
simplicity  as  this,  and  thus  to  hold  one  complete  and  perfect 
system.  But  this  I cannot  do,  for  I declare  as  in  the  presence 
of  God  this  day,  that  it  is  my  full  conviction,  that  there  is  no 
human  system,  whether  it  be  Calvinism,  or  Arminianism, 
which  I have  ever  seen,  that  could  bear  to  be  placed  side  by 
side  with  the  heavenly  truth  of  God’s  Almighty  word,  and 
long  run  parallel  with  it.  Perplex  not  yourselves,  therefore, 
with  man’s  inventions,  but  draw  your  wisdom,  your  hope, 
your  guidance,  at  once  from  Christ,  your  living  Head.  There 
is  enough,  without  the  encumbering  aid  of  human  systems,  in 
his  divine  word,  for  time  and  for  eternity.  All  has  one  object 
and  one  end  ; all  points  to  Christ  the  Saviour  of  the  world, 
and  through  him,  by  the  eternal  Spirit  to  the  Father.  All 
clearly  and  unanswerably  demonstrates  this,  that  while  the 
salvation  of  the  sinner'  must  originate  in,  be  carried  on,  and 
perfected  through  the  sovereign  and  * undeserved  love  of  God 
in  Christ  Jesus  our  Lord,  the  condemnation  of  the  sinner  shall 
be  all  his  own,  wrought  out  by  his  own  corruptions,  and  per- 
fected and  sealed  by  his  own  obstinacy  and  perverseness. 

The  effect  of  the  discourse  of  our  Lord,  which  we  have 
this  day  been  considering,  is  thus  recorded  by  the  evangelist : 
“ Many  of  his  disciples,  when  they  heard  this,  said.  This  is 
an  hard  saying,  who  can  hear  it  ?”*  And  ‘‘  from  that  time 


* John  vi.  60. 


LECTURE  VI. 


237 


many  of  his  disciples  went  back,  and  walked  no  more  with 
him.”  Strange,  indeed,  if  we  knew  not,  alas  ! too  well,  the 
insufferable  pride  of  the  human  heart,  that  such  should  be  the 
effect  of  truth,  even  when  spoken  by  the  God  of  truth  himself. 
Watch  carefully  over  your  own  hearts,  my  brethren,  that  it 
produce  no  such  baneful  fruits  in  you.  You  may  avoid  the 
hearing  of  painful  or  of  humbling  truths,  you  may  reject  the 
reception  of  them,  but  their  truth  you  cannot  shake,  their 
strength  you  are  unable  to  invalidate ; and,  though  you  may 
close  your  ears  or  your  hearts  to  them,  throughout  a long  life 
here  on  earth,  remember,  there  is  an  eternity  awaiting  you, 
to  be  employed  in  rejoicing  in  the  happiness  which  these  truths 
shall  bring,  or  in  for  ever  cursing  the  hour  when  you  heard, 
but  heeded  them  not. 

“ Then  said  Jesus  unto  the  twelve.  Will  ye  also  go  away  1 
Then  Simon  Peter  answered  him.  Lord,  to  whom  shall  we 
go?  Thou  hast  the  words  of  eternal  life.”*" 

May  this  be  the  feeling  and  the  decision  to  which,  by  the 
Spirit  of  God,  all  hearts  here  present  may  this  day  be  brought. 
May  no  individual,  who  has  attended  upon  these  means  of 
grace,  during  the  present  season,  refuse  to  echo  back  from  his 
heart  those  affecting  words,  “ Lord,  to  whom”  else  “ shall  I 
go  ?”t  The  world  cannot  save  me  ; even  God  himself  will 
not  receive  me,  unless  I first  go  unto  thee,  O Lord,  the  great 
propitiation,  the  heavenly  Intercessor,  the  alone  Saviour  of 
my  soul.  “ Thou  hast  the  words  of  eternal  life  O speak, 
then,  with  such  divine  power  and  energy  to  my  dying  soul, 
that  I may,  by  faith,  “ eat  the  flesh  of  the  Son  of  man,  and 
drink  his  blood,”:!:  and  have  eternal  life;  and  be  raised  up  at 
the  last  day.  And  may  God  of  his  infinite  mercy  hear,  and 
answer,  and  fulfil  the  petition  for  you,  for  me,  and  for  all,  for 
his  dear  Son’s  sake,  Jesus  Christ. 


* John  vi.  67. 


t John  vi.  68. 


t John  vi.  53. 


THE  HISTORY 

OF 

OUR  LORD  AND  SAVIOUR 
JESUS  CHRIST. 


SECTION  IV. 

mOM  THE  THIRD  TO  THE  FOURTH  PASSOVER  IN  OUR 
LORD’S  MINISTRY. 


(508) 


LECTURE  I. 


239 


LECTURE  I. 


Matthew  xv.  28. 

“Then  Jesns  answered  and  said  unto  her,  O woman,  great  is  thy  faith; 
be  it  unto  thee  even  as  thou  wilt.  And  her  daughter  was  made  whole 
from  that  very  hour.” 

The  present  section  of  the  life  in  which  we  are  engaged, 
commences  with  the  beginning  of  the  third  year  of  the  minis- 
try of  our  Lord  and  Saviour  Jesus  Christ.  Two  of  these  im- 
portant periods  have  been  already  considered  from  this  place : 
the  last  and  most  interesting  is  yet  before  us.  Never  did  we 
apply  ourselves  to  the  task  with  deeper  feelings  of  our  ina- 
bility to  do  it  justice,  than  at  the  present  moment ; never  with 
a stronger  conviction  of  entire  reliance  upon  the  strength,  and 
teaching,  and  guidance  of  that  blessed  Being  of  whom  we  are 
to  speak ; and  we  may  add,  never  with  a more  humiliating 
sense  of  our  great  need  of  your  forbearance  and  your  prayers. 

Brethren,  pray  for  us,  that  what  is  spoken  in  our  infirmity 
may  be  made  perfect  in  his  strength,  who  delights  to  glorify 
himself  by  the  weakness  of  means,  the  feebleness  of  instru- 
ments, the  inadequacy  of  all  secondary  causes,  that  the  Lord 
alone  may  be  exalted,  and  that  the  excellency  of  the  power 
may  be  of  God,  and  not  of  man. 

The  first  incident  in  the  third  year  of  our  Lord’s  ministry, 
is  recorded  both  by  St.  Matthew  and  St.  Mark,  in  the  fifteenth 
chapter  of  the  former,  and  the  seventh  of  the  latter,  in  the  de- 
tails of  the  conversation  between  our  divine  Master  and  the 
Pharisees,  upon  the  subject  of  eating  “ bread  with  defiled  (i.  e. 
to  say,  with  unwashed)  hands,”  and  “ the  washing  of  cups  and 
pots,  brazen  vessels,  and  of  tables in  short,  upon  all  those 
ceremonial  observances  which  the  Pharisees,  rejecting  the 
commandment  of  God,  had  invented  for  the  purpose  of  esta- 
blishing a religion  of  externals,  in  the  place  of  that  which 


240 


LECTURE  I. 


purifies  and  regulates  the  heart.  This  creed  of  the  Phari 
sees  has  been,  in  every  age,  the  religion  of  nature,  and  is  not 
unknown  even  in  countries  where  the  pure  light  of  Christianity 
shines  the  most  resplendently.  As  long  as  it  is  easier  to  oc- 
cupy ourselves  in  external  observances,  than  to  improve  in 
holiness ; to  perform  a ceremony,  than  to  fulfil  a duty,  or  to 
correct  an  evil  habit  or  temper;  so  long  will  men  in  all  ages, 
and  under  all  dispensations,  be  liable  to  fall  victims  to  the 
temptation  of  preferring  the  outward  signs  of  religion  to  its 
inward  and  spiritual  grace ; so  long  even  among  Christians, 
will  ordinances  be  attended,  and  ceremonies  valued  for  their 
own  sakes,  rather  than,  as  they  ought  to  be,  for  their  effects 
in  the  promotion  of  true  and  vital  godliness  in  the  life  and  con- 
versation. 

We  might  almost  imagine  that  the  incident  which  occurred 
next  in  order  of  time  to  the  conversation  we  have  referred  to, 
had  been  selected  by  the  evangelists,  and  placed  in  juxtaposi- 
tion with  it  for  the  purpose  of  marking  by  its  contrast,  the  high 
estimation  in  which  a single  spark  of  divine  grace  is  held  by 
that  God,  who  forms  his  estimate  of  every  action,  by  the  state 
of  the  heart  from  which  it  springs,  and  who,  while  he  despises 
the  most  elaborate  ceremonies  of  man’s  invention,  delights  in 
the  smallest  seed  of  spiritual  life,  which  is  sown  by  himself 

“ Jesus  went  thence,  and  departed  into  the  coasts,”  or  ra- 
ther into  the  confines,  “ of  Tyre  and  Sidon,”  and  “ entered 
into  a house,  and  would  have  no  man  know  it,  but  he  could 
not  be  hid ; for  behold,  a woman  of  Canaan,  whose  young 
daughter  had  an  unclean  spirit,  heard  of  him,  and  came  out 
of  the  same  coasts,  and  cried  unto  him,  saying,  Plave  mercy 
on  me,  O Lord,  thou  son  of  David,  my  daughter  is  grievously 
vexed  with  a devil.”*  She  is  called  by  St.  Mark  a Syrophoe- 
nician,  the  more  usual  name  of  part  of  ancient  Canaan ; and 
a Greek,  the  general  expression  for  a Gentile. 

The  reason  for  which  our  blessed  Lord  desired  especially  at 
this  season  to  retire  from  the  observation  of  men,  and  would 


* Mark  vii.  24. 


LECTURE  I. 


241 


have  none  made  acquainted  with  the  place  of  his  retreat  is  not 
revealed  to  us.  Perhaps  the  only  cause  for  which  any  refer- 
ence at  all  is  made  to  the  fact  of  his  concealment  may  be, 
simply  to  show  the  strength  of  maternal  tenderness,  as  mani- 
fested in  the  remarkable  person  to  whom  the  incident  refers. 
She  had  at  home  a daughter,  who  was  the  subject  of  demonia- 
cal possession ; and  secret  as  our  Lord’s  retirement  might 
have  been,  and  hidden  as  it  was  from  the  eyes  of  others,  it 
could  not  escape  the  anxious  searchings  of  a mother’s  love, 
perhaps  the  most  powerful  feeling  by  which  the  human  heart 
is  ever  influenced. 

This  at  once  engages  us  on  behalf  of  the  applicant;  we 
know  that  she  is  a parent  and  in  sorrow  ; we  are  not  ignorant 
of  the  merciful  Being  with  whom  she  had  to  do ; and  we  feel 
an  interest  in  the  result  of  her  petition.  But  then  there  is  a 
feature  in  her  history,  of  which  we  have  not  yet  thought,  and 
which  has  pertained  to  none  other  that  we  have  yet  consider- 
ed. She  was  a Gentile ; all  other  applicants  had  been  Jews ; 
she  was  of  the  accursed  race  of  Canaan,  whose  lives  had  been 
given  to  the  sword  of  the  Israelites  by  the  express  command 
of  God  himself.  She  had,  therefore,  no  title  to  the  covenant- 
ed mercies  of  God,  which  had  been  signed  and  sealed  only  for 
them  “ to  whom  pertained  the  adoption,  and  the  glory,  and  the 
covenants,”*  even  to  the  believing  children  of  the  faithful 
Abraham.  This  consideration  throws  some  doubt  upon  the 
success  of  her  mission,  and  increases  our  anxiety  to  see  the 
end.  She  addresses  the  Saviour  so  confidently  and  so  appro- 
priately, that  we  feel  at  once  this  can  be  no  common  case. 
‘‘  She  cried  unto  him,  saying.  Have  mercy  on  me,  O Lord 
thou  Son  of  David.”!  Whence,  as  a Gentile,  had  she  learnt, 
thus  rightly,  to  know  the  genealogy  of  the  Messiah?  and  who 
had  taught  her  to  apply  it  to  this  obscure  Stranger,  who  was 
now  concealing  himself  in  the  most  remote  'corner  of  Canaan, 
and  to  whom,  so  many  far  better  read  in  Scripture  than  her- 
self, had  denied  the  title?  How  easy  to  make  the  inquiry; 


* Romans  ix,  4. 
21 


t Matthew  xv.  22. 


242 


LECTURE  I. 


how  impossible  to  answer  ! Perhaps  like  Cornelius  and  Lydia, 
her  heart  had  been  opened,  by  God,  to  receive  the  knowledge 
of  himself : perhaps,  surrounded  by  the  debasing  errors  of  a 
most  foul  and  polluting  idolatry,  she  alone  had  faithful  been 
among  the  faithless,  and  in  many  a silent  hour,  had  dwelt 
upon  the  sacred  page  of  Revelation,  and  meditated  upon  Da- 
vid’s root  and  David’s  branch,  until,  like  Simeon,  she  had 
been  taught  of  God,  to  wait  in  prayer  and  hope,  for  the  con- 
solation of  Israel.  There  is  nothing  improbable  in  the  con- 
jecture; so  far  from  it,  that  if  it  be  not  true,  we  know  not 
whence  she  could  have  derived  a knowledge  so  correctly 
scriptural,  or  how  she  could,  thus  rightly,  have  addressed  the 
Saviour  of  the  world. 

We  turn  from  the  suppliant  to  the  merciful  Being  to  whom 
she  spake,  and  how  great  is  our  surprise  when  we  are  told, 
“ but  he  answered  her  not  a word.”  How  unlike  the  accus- 
tomed kindness  of  our  Lord ! We  have  seen  him  eating  and 
drinking  with  publicans  and  sinners,  and  replying  to  their  in- 
quiries. We  have  seen  him  seated  by  the  side  of  the  well,  in 
deeply  instructive  converse  with  a Samaritan  harlot.  None 
so  low,  none  so  ignorant,  none  so  guilty ; but  he  had  words, 
and  words  of  kindness  and  instruction  for  them  all.  But  here 
he  was  silent : nay,  even  his  own  disciples,  who  were  not  wont 
to  feel  more  tenderly,  or  more  readily  than  their  Master,  on 
this  occasion  appear  almost  as  if  they  had  exchanged  natures 
with  him.  They  cannot  hear  that  mother’s  voice,  unmoved  ; 
and  while  Jesus  is  deaf  to  her  entreaties,  they  take  up  her 
cause  and  intercede  with  him,  “ Send  her  away,  for  she  crieth 
after  us yield  to  her  requests,  heal  her  daughter,  for  it  is 
wretched  thus  to  listen  to  her  reiterated  supplications.  This 
indeed  induces  the  Saviour  for  the  first  time,  to  break  silence, 
but  it  is  in  words  more  painful  to  the  mourner  than  the  most 
obdurate  silence  could  have  been.  “ He  answered  and  said,  I 
am  not  sent,  but  unto  the  lost  sheep  of  the  house  of  Israel a 
refusal,  apparently,  the  sternest  and  the  harshest  that  ever  pass- 
ed the  Saviour’s  lips.  Now  mark  its  effects  upon  the  applicant 


LECTURE  I. 


243 


Does  it  drive  her  from  him  ? Does  it  send  her  away  in  de- 
spair ? No,  it  brings  her  immediately  to  his  feet,  “ Then 
came  she  and  worshipped  him,  saying.  Lord,  help  me.” 
Blessed  proof  that  the  heart  is  right  with  God,  when  every 
mark  of  his  chastening,  every  infliction  of  his  love,  only  draws 
us  the  more  closely  to  himself.  “ As  for  the  ungodly,  it  is  not 
so  with  them  ; but  they  are  like  the  chaff  which  the  wind  scat- 
tereth  away  from  the  face  of  the  earth.”*  Every  breath  of 
God’s  chastening  being  to  them  as  the  blast  of  his  displea- 
sure, and  driving  them  but  the  farther  from  the  presence  of 
his  glory. 

O that  the  language  of  our  hearts  may  be,  in  the  words  of 
one  of  God’s  people  of  old,  “ When  the  flail  of  affliction  is 
upon  me,  let  me  not  be  as  the  chaff  which  flies  in  thy  face,  but 
as  the  grain  which  lies  at  thy  feet.”  That  it  was  so  with  the 
Canaanitish  woman,  is  evident  from  the  story ; she  who  had 
followed,  at  a distance,  during  our  Lord’s  forbidding  silence, 
only  drew  the  nearer  in  consequence  of  his  more  forbidding 
reply.  “ Lord  help  me,”  contains  the  whole  of  her  desires ; 
she  was  willing  to  leave  both  the  measure  and  the  manner  of 
the  help,  to  him  of  whom  she  asked  it.  She  has  told  him 
of  her  case,  and  she  believes  that  he  is  too  good,  too  skilful  a 
Physician  to  need  a syllable  beyond  the  one  short  sentence, 
by  which  she  places  it  unhesitatingly  in  his  hands,  to  deal 
with  it  as  seemeth  him  best. 

It  is  a blessed  thing,  brethren,  when  in  an  hour  of  anxiety, 
we  are  content  thus  to  place  a blank  in  the  hands  of  God,  with 
sufficient  confidence  in  his  wisdom,  and  in  his  love,  to  feel  as- 
sured that  he  will  fill  it  wisely  and  tenderly  ; to  cry  from  the 
dictate  of  a simple  faith,  “ Lord,  help  me,”  and  to  be  content, 
although  that  help  come  in  far  different  guise,  from  what  we 
looked  for.  But  the  trial  of  this  poor  suppliant  was  not  yet 
over.  Jesus  knew  that  he  had  to  deal  with  a disciple,  whose 
faith  was  of  the  highest  order,  and,  therefore,  he  hesitates  not 
to  put  it  to  the  severest  test.  Throughout  all  Scripture,  we 


* Psalm  i.  5. 


244 


LECTURE  I. 


read  of  but  one  who  was  dignified  with  the  title  of  the  Father 
of  the  faithful ; and  throughout  all  Scripture,  we  never  read 
of  a second,  who  was  commanded  to  sacrifice  an  only  son. 
“ Jesus  answered  and  said.  It  is  not  meet  to  take  the  children’s 
bread,  and  to  cast  it  to  dogs.  And  she  said.  Truth,  Lord,  yet  the 
dogs  eat  of  the  crumbs  which  fall  from  their  Master’s  table.”* 

Flow  invincible  a faith,  what  wonderful  perseverance,  what 
deep  humility  ! The  Saviour  could  not  cast  her  lower  than 
she  was  content  to  cast  herself.  No  term  of  reproach  that  he 
could  apply  to  her,  which  she  was  not  most  willing  to  accept, 
and  from  which  she  could  not  gather  arguments  for  his  mercy. 
Even  the  very  depth  of  her  degradation,  only  forms  a stronger 
plea  for  the  extension  of  his  love.  If  a dog,  then  still  one  of 
the  household  ,*  with  no  title  indeed  to  the  children’s  bread, 
but  with  a stronger  claim  upon  the  crumbs  than  one  more  dis- 
tant, though  less  degraded. 

Does  any  one  among  you  feel  himself  to  be,  at  this  mo- 
ment, so  far  from  God,  that  the  rays  of  divine  mercy  have 
not  yet  travelled  down  through  so  great  a distance ; an  alien, 
an  outcast,  a sinner,  yea,  the  very  chief  of  sinners  ; and  shall 
this  conviction  stop  your  cry  for  mercy,  and  render  you  in- 
competent to  pray  ! No,  take  encouragement  from  this  Gen- 
tile woman ; make  the  very  depth  of  your  degradation  a plea 
with  God  for  the  outpouring  of  his  mercy.  He  has  bread  for 
children,  but  are  there  no  crumbs  for  dogs?  Yes,  be  assured, 
that  if  under  the  old  dispensation,  confessedly  one  of  severi- 
ty, there  was  still,  after  the  family  and  the  household  had 
been  fed,  bread  enough  and  to  spare,  even  for  the  dogs  of  the 
flock  ; under  the  gracious  dispensation  beneath  which  we  live, 
far  more  than  this  may  reasonably  be  expected  ; not  only  that 
the  dogs  shall  be  fed,  but  that  none  are  so  unclean,  none  so 
separate  from  God,  but  that,  if  they  seek  it,  they  shall  receive 
cleansing,  and  food,  and  raiment,  and  reconciliation,  and 
adoption.  Only  ask  in  faith,  nothing  wavering,  and  you  shall 
have  more  than  crumbs,  you  shall  feed  fully  upon  him  who  de 


* Matthew  xv.  26,  27. 


LECTURE  I. 


245 


dared, “ I am  the  bread  of  life,  and  of  whom  if  a man  eat,  he 
shall  live  for  ever. 

“ Then  Jesus  answered  and  said  unto  her,  O woman,  great 
is  thy  faith,  be  it  unto  thee  even  as  thou  wilt.  And  her 
daughter  was  made  whole  from  that  very  hour.”*  Here  we 
behold  the  Saviour  once  more  in  his  own  true  and  blessed 
character : painful  as  his  reserve  and  unkindness  must  have 
been  to  this  poor  woman,  we  can  readily  believe,  that  they 
were  more  painful  to  himself.  Perfectly  as  he  knew  that  her 
faith,  though  it  were  ‘‘  tried  with  fire,”  would  be  found  unto 
praise,  and  honour,  and  glory,  we  cannot  doubt,  although  no 
such  symptom  is  to  be  seen  in  the  narrative,  that  he  who  thus 
for  a short  time  placed  her  in  the  furnace,  deeply  sympathized 
with  the  sufferer.  As  the  heart  of  the  surgeon  cannot  but 
feel,  although  his  hand  will  not  tremble  while  he  is  probing 
the  deepest  and  severest  wound. 

Had  we  been  present  at  the  close  of  this  instructive  scene, 
our  language  of  commendation  would  perhaps  have  differed 
widely  from  our  Lord’s  ,*  we  should  have  said,  O woman, 
great  is  thy  humility,  great  is  thy  patience  under  rebukes  and 
disappointments,  great  is  thy  perseverance  in  prayer : he  con- 
tented himself  with  the  commendation  of  a single  grace,  and 
that,  not  the  most  obvious,  when  he  said,  “ Great  is  thy  faith.” 
While  men  only  see  the  fruit  and  the  branches,  Christ  sees 
and  applauds  the  root  from  which  they  spring.  It  is  faith 
alone  which  can  put  the  crown  upon  the  head  of  the  Redeem- 
er, and  therefore,  of  all  the  graces  which  can  occupy  the 
heart,  faith  is  pre-eminently  that  which  “ the  King  delighteth 
to  honour.” 

It  is  profitable  to  dwell  upon  these  instances  of  the  Saviour’s 
dealings  with  his  people,  while  on  earth,  because  they  form, 
as  it  were,  epitomes  of  his  transactions  with  them,  even  now 
while  in  the  kingdom  of  his  glory.  Let  us,  then,  for  the  pur- 
pose of  strengthening  our  faith,  and  increasing  our  love  to 
Jesus,  take  as  close  a parallel  as  possible  to  the  incident  be- 


21  * 


* Matthew  xv.  28. 


246 


LECTURE  I. 


fore  us.  I address,  it  may  be,  at  this  moment,  some  Christian 
parent  whose  heart  for  years  has  bled  over  the  wayward,  the 
ungodly,  conduct  of  a beloved  child.  You  have  made  that 
child  the  subject  of  many  an  earnest  and  secret  prayer,  and 
yet  no  answer  of  peace  has  descended  upon  your  soul.  God 
has  been  silent ; the  Lord  Jesus  Christ  has  been  silent ; the 
Comforter  has  been  silent.  Like  the  disciples  of  old,  Chris- 
tian friends  and  ministers  have  interceded  for  you,  “ Lord, 
send  her  away,”  answered  and  contented.  Still  the  answer 
comes  not ; or,  if  it  come,  it  seems  in  anger,  rather  than  in 
mercy,  and  the  increasingly  devious  course  of  the  child,  for 
whom  you  pray,  is  to  you  a more  severe  and  agonizing  reply, 
than  the  harshest  answer  to  the  Canaanite.  And  now  you 
are  tempted  to  despond ; you  cannot  believe  that  there  is 
mercy  yet  in  store  for  you.  How  often  does  the  Christian 
parent  need  a lesson  from  this  Gentile  mother ! All  this  is 
but  the  trial  of  your  faith  : because  your  Lord  sees  that  it  is 
strong,  and  loves  to  exercise  it ; or  because  he  knows  that  it 
is  weak,  and  desires  to  strengthen  it : but  be  assured,  what- 
ever be  the  motive  from  which  he  has  thus  troubled  you,  it 
cannot  be  to  make  you  cease  from  desiring  that  which  is  so 
evidently  for  God’s  glory,  but  to  make  you  pursue  it  with 
greater  faith,  with  more  unabated  energy,  with  more  unweari- 
ed prayer.  In  the  end,  you  shall  reap,  if  you  faint  not ; for 
we  can  scarcely  imagine  that  ever  God  refuses  a crying  child 
who  makes  the  honour  of  his  heavenly  Father  the  limit  of  his 
prayer,  and  desires  to  ask  according  to  the  will  of  God.  But 
then,  brethren,  in  this,  and  in  all  other  Christian  trials,  you 
need,  what  Christ  declared  that  the  Syrophcenician  possessed, 
a “ great  faith.”  Little  faith,  we  grant,  will  save  you,  if  it  be 
but  genuine ; but  little  faith  will  never  enable  you  to  bear  up 
under  great  trials,  under  severe  and  accumulated  disappoint- 
ments, and  against  even  the  Lord  himself,  when  he  contend- 
eth  with  you.  It  was  this  which  so  peculiarly  set  the  stamp 
of  value  upon  the  faith  of  the  Canaanitish  woman  ; it  was  this 
which  distinguished  the  prophet  of  old  above  his  brethren,  and 


LECTURE  I. 


247 


enabled  him  to  say,  “ Although  the  fig  tree  shall  not  blossom, 
neither  shall  fruit  be  in  the  vines  ; the  labour  of  the  olive  shall 
fail,  and  the  fields  shall  yield  no  meat ; the  flock  shall  be  cut 
off  from  the  fold,  and  there  shall  be  no  herd  in  the  stalls,  yet  I 
rejoice  in  the  Lord,  I will  joy  in  the  God  of  my  salvation.” 
No  faith  but  a great  faith,  could  have  prompted  this ; as  none 
other  could  have  taught  the  patriarch  Job  to  exclaim,  “ Though 
he  slay  me,  yet  will  1 trust  him.”  Be  content,  then,  with  no- 
thing less  than  “ great  faith,”  the  only  stock  upon  which  grea. 
humility  and  great  endurance,  great  holiness  and  great  love, 
will  ever  grow. 

The  miracle  which  we  have  been  considering  was  followed 
by  others  so  numerous  and  so  astonishing,  that  we  are  told 
“ the  multitude  wondered  when  they  saw  the  dumb  to  speak, 
the  maimed  to  be  whole,  the  lame  to  walk,  and  the  blind  to 
see,  and  they  glorified  the  God  of  Israel.”*  Then  Jesus  call- 
ed his  disciples  unto  him,  and  said,  “ I have  compassion  on 
the  multitude,  because  they  continue  with  me  now  three  days, 
and  have  nothing  to  eat,” — not  intending  to  imply  that  they 
had  fasted  during  three  days  ; but  that  now,  on  the  third  day, 
their  provisions  were  exhausted.  I will  not  send  them 
away  fasting,”  continues  our  Lord,  “ lest  they  faint  in  the 
way.  And  his  disciples  say  unto  him.  Whence  should  we 
have  so  much  bread  in  the  wilderness  as  to  fill  so  great  a 
multitude  I”!  But  what  was  impossible  to  the  servant,  pre- 
sented no  difficulty  to  the  Master.  “ Jesus  saith  unto  them. 
How  many  loaves  have  ye?  And  they  said.  Seven,  and  a few 
little  fishes.  And  he  commanded  the  multitude  to  sit  down 
on  the  ground.  And  he  took  the  seven  loaves  and  the  fishes, 
and  gave  thanks,  and  brake  them,  and  gave  to  his  disciples, 
and  the  disciples  to  the  multitude.  And  they  did  all  eat,  and 
were  filled  ; and  they  took  up  of  the  broken  meat  that  was 
left,  seven  baskets  full.  And  they  that  did  eat  were  four  thou- 
sand men,  beside  women  and  children.” 

Brethren,  we  rejoice  that  needing  as  we  do  at  the  present 


* Matthew  XV.  31. 


t Matthew  xv.  32,  331 


248 


LECTURE  I. 


moment  every  encouragement,  so  stupendous  an  instance  of 
our  Redeemer’s  power  and  love,  should  occur  thus  at  the 
commencement  of  our  present  labours.  We  desire  to  see  in 
t an  omen  for  good,  upon  the  course  of  spiritual  instruction 
:>n  which  we  have  this  day  entered.  We  would  pray  for  you 
and  for  ourselves,  for  the  same  faith  here  manifested  by  the 
multitude  and  by  the  disciples — for  you,  that  you  may,  like 
those  of  whom  we  have  just  read,  come  as  the  followers  of 
Jesus ; that  you  may  come  in  the  spirit  of  dependence  and 
prayer ; expecting  a spiritual  feast,  but  not  from  man  ; that 
you  may  sit  down  like  the  multitude  without  questioning 
the  power  of  him  who  is  to  provide  the  food,  and  in  the  fullest, 
firmest  belief,  that  it  shall  be  provided,  and  that  an  unseen 
hand  shall  convey  it  into  your  souls  : and  for  ourselves,  that 
we  may  “ take  courage,”  though  the  numbers  to  be  fed  be 
large  the  provision  scanty,  though  we  shall  be  often  tempted 
despondingly  to  ask,  whence  shall  we  find  “ so  much  bread 
as  to  fill  so  great  a multitude?”  Though  we  have  no  stores 
of  our  own  from  which  to  furnish  forth  a table  in  the  wilder- 
ness, yet  that  our  Lord  will  suffer  none  who  hunger  and  thirst 
after  righteousness  to  “ faint  by  the  way,”  through  our  ina- 
bility to  feed  them.  No,  we  are  constrained  to  believe  that 
he  who  in  breaking  the  seven  loaves  so  multiplied  them  in  the 
hands  of  the  disciples  that  they  became  sustenance  for  four 
thousand  people,  will  still  be  present  to  stand  between  our 
poverty  and  your  necessity  ; and  as  that  merciful  Being  alone 
can  bless  the  meal,  so  will  he  himself  provide  the  bread ; and 
while  he  gives  it  into  our  hands  to  distribute  to  you,  will  of 
his  abundant  mercy  take  care  that  every  one  who  hungers 
hall  be  fed,  and  that  all  who  are  fed  shall  be  filled. 


LECTURE  II. 


249 


LECTURE  II. 

John  vi.  37. 

“ In  the  last  day,  that  great  day  of  the  feast,  Jesus  stood  and  cried,  say- 
ing, If  any  man  thirst,  let  him  come  unto  me  and  drink.” 

After  the  miraculous  feeding  of  the  four  thousand  persons 
with  the  seven  loaves,  our  Lord  entered  into  a ship,  and  went 
into  the  parts  of  Dalmanutha ; thence,  having  made  a circuit 
through  the  villages  of  Ctesarea  Philippi,  and  sojourned  some 
time  in  Galilee,  he  returned  to  Capernaum.  During  this  jour- 
ney, the  remarkable  conversation  with  St.  Peter  occurred, 
when  that  apostle,  instructed  by  no  human  teg^cher,  pronounced 
our  Lord  to  be,  not  merely  “ the  Christ,”  but  “ the  Son  of  the 
living  God  and,  for  this  confession  of  the  divinity  of  the 
Saviour,  received  the  peculiar  blessing  of  his  Master.  Six 
days  after,  our  Lord  vouchsafed  that  astonishing  manifesta- 
tion of  himself  upon  Mount  Tabor,  which  has  usually  been 
termed  his  transfiguration ; when,  with  Moses  and  Elijah,  he 
appeared  before  the  astonished  eyes  of  Peter,  James,  and 
John,  in  that  glorified  body,  in  which  he  shall,  probably,  one 
day,  manifest  himself  to  assembled  worlds. 

Having,  upon  a former  occasion, f spoken  fully  upon  these 
instructive  incidents,  we  shall  pass  on  to  the  next  event  in  the 
life  of  our  divine  Saviour.  We  find,  then,  that  after  having 
commissioned  the  seventy  disciples,  and  “ sent  there,  two  and 
two,  before  his  face,  into  every  city  and  place  whither  he  him- 
self would  come,”  he  is  again  about  to  go  up  to  Jerusalem,  to 
attend  the  feast  of  Tabernacles.ij: 

The  origin  of  this  feast  is  to  be  found  in  the  24lh  chapter 
of  Leviticus,  where  we  read,  “ In  the  fifteenth  day  of  the 
seventh  month,”  ye  shall  keep  a feast  unto  the  Lord  seven 

♦Matthew  xvi.  16. 

tin  the  4th  Lecture  on  “ The  History  of  St.  Peter.”  t John  vii.  2, 


250 


LECTURE  II. 


days.  And  ye  shall  take  you,  on  the  first  day,  the  boughs 
of  goodly  trees,  branches  of  palm  trees,  and  the  boughs  of 
thick  trees,  and  willows  of  the  brook,  and  ye  shall  rejoice 
before  the  Lord  your  God  seven  days.”  “ It  shall  be  a statute 
for  ever  in  your  generations.”  “ Ye  shall  dwell  in  booths 
seven  days;  all  that  are  Israelites  born  shall  dwell  in  booths.” 
And  then  is  added  the  remarkable  reason  for  this  most  appro- 
priate festival,  “ That  your  generations  may  know  that  I made 
the  children  of  Israel  to  dwell  in  booths,  when  I brought  them 
out  of  the  land  of  Egypt.”* 

This  festival  was  most  scrupulously  observed  by  all  the 
pious  Jews ; and  although,  when  they  had  built  themselves 
cities,  and  dwelt  therein,  the  observance  must  have  been 
attended  with  considerable  trouble  and  inconvenience,  we  are 
told  by  the  Jewi^  writers,*)'  that  it  was  by  no  means  discon- 
tinued, but  that  arbours  were  made  on  the  flat  roofs  of  their 
houses,  and  in  their  court-yards,  and  in  the  streets ; and  that, 
during  the  seven  days  of  the  continuance  of  this  festival,  the 
Jews  left  their  houses  empty,  and  removed  their  furniture  into 
these  tabernacles,  and  dwelt  in  them  entirely. 

To  this  feast,  the  brethren  of  our  Lord,  according  to  the 
flesh,  but  who  were  evidently  not  converted  by  the  Spirit, — 
for  “ neither  did  his  brethren  believe  in  him,” — now  urged 
him  to  repair.  For  the  present,  he  declined  following  their 
advice ; but  after  they  had  departed,  “ then  went  he  also  up 
unto  the  feast,  not  openly,  but,  as  it  were,  in  secret.”:]: 

During  the  three  first  days  of  the  feast,  our  Lord,  in  all 
probability,  mingled  silently  with  his  fellow-worshippers  un- 
noticed ; but,  “ about  the  middle  of  the  feast,”  says  St.  John, 
“ Jesus  went  up  into  the  temple,  and  taught.”  Every  day, 
during  that  feast,  a certain  number  of  oxen  were  sacrificed  to 
God,  the  temple  was  crowded  with  worshippers,  and  at  night 
richly  illuminated  ; as  were  the  thousand  arbours,  which  glit' 
tered  like  stars  over  the  face  of  the  city ; while,  doubtless, 
these  outward  demonstrations  of  pious  and  holy  gratitude,  in 


* Lev.  xxiii.  43.  t See  also  Nehemiah  viii.  14 — 18.  t John  vii.  10. 


LECTURE  II. 


251 


many  cases,  sprang  from  hearts  filled  with  a real,  fervent  love 
to  him  whose  mercies  to  their  forefathers  they  thus  recorded ; 
and,  perhaps,  not  a few  were  ardently  longing  to  see  again  the 
stranger  whom  they  had  met  with,  when,  a few  months  be- 
fore, they  had  come  up  to  the  Passover,  the  sound  of  whose 
voice  still  lingered  on  their  ear,  while  “ the  gracious  words 
which  proceeded  out  of  his  mouth,”  had  never  since  departed 
from  their  hearts. 

These  expectations  were  fulfilled  ,*  for,  as  we  have  just  read, 
Jesus  again  “ taught  in  the  temple,”  openly,  publicly,  and 
amidst  the  thousands  that  resorted  thither.  Struck  with  the 
solemn  and  heart-awakening  words  which  he  uttered, — for 
‘ never  man  spake  like  this  man,” — his  audience,  many  of 
them  probably,  simple-minded  people  from  the  distant  parts  of 
Judea,  since  all  assembled  at  the  feast,  began  to  experience 
great  astonishment,  and  exclaim,  “ How  knoweth  this  man 
letters,  having  never  learned  ?” 

I know  not  why  it  should  be  considered,  as  it  usually  is, 
that  there  was  anything  invidious  in  the  observation  ; it  seems 
to  be  the  natural  expression  of  surprise  from  those,  who,  judg- 
ing of  the  station  in  life  of  the  speaker,  by  his  appearance,  and 
concluding  that  he  had  enjoyed  few  outward  advantages,  felt 
astonishment,  that  he  should  teach  so  wisely,  and  so  well. 
The  answer  of  our  Lord  rather  appears  to  corroborate  this 
opinion  : He  replied,  ‘‘  My  doctrine  is  not  mine,  but  his  that 
sent  me.”  ‘ Are  you  astonished  at  its  sublimity,  at  its  wis- 
dom, at  its  excellency  and  power?  I refer  you  from  myself  to 
God,  it  is  not  mine  alone,  but  his ; and  I receive  it,  as  man, 
from  the  Eternal  Father.’  Invaluable  model,  at  all  times,  for 
the  Christian  minister;  by  it  he  may  learn  to  refer  his  hear- 
ers, from  himself,  to  him  that  sent  him ; to  carry  them  back 
at  once  to  the  source,  even  to  the  Lord  Jesus,  to  God  himself.' 
Brethren,  do  you  value  the  truths  you  hear  from  this  place  T 
they  are  not  ours,  but  God’s.  Does  any  word  here  spoken, 
ever  come  home  with  power  to  your  heart,  as  a word  of 
warning,  or  of  encouragement,  or  of  comfort?  here  again,  it 


252 


LECTURE  II. 


is  not  ours,  but  God’s ; all  the  ‘‘  excellency  and  the  power'" 
are  of  him,  and  to  him  be  all  the  praise,  and  all  the  glory. 

Our  Lord  continues,  ‘‘  If  any  man  will  do  his  will,  he  shall 
know  of  the  doctrine,  whether  it  be  of  God,  or  whether  I speak 
of  myself.”  How  truly  encouraging  must  this  declaration 
have  been  to  persons  such  as  we  have  reason  to  believe  at  this 
time  surrounded  the  Saviour  of  the  world  ; men  who,  perhaps 
with  the  exception  of  the  three  yearly  festivals,  which  brought 
them  up  to  the  great  city,  were  continually  employed  in  agri- 
culture, or  in  the  humble,  but  engrossing  occupations  of  life, 
to  some  one  or  other  of  which  every  Jew  was  educated ; and 
who  had,  therefore,  but  very  transient  opportunities  of  ascer- 
taining the  all-important  fact,  whether  this  were  indeed  the 
Christ,  the  Saviour  of  the  world.  However  well  read  they 
might  be  in  “ all  that  the  prophets  had  spoken,”  to  them  it 
was  no  easy  task  to  ascertain  whether  they  were  certainly 
fulfilled  in  Jesus  of  Nazareth,  and  whether  he  who  spake  thus 
marvellously  were  indeed  the  promised  Messiah,  the  Word 
of  God. 

The  comforts  and  encouragements  of  the  promise  before  us, 
however,  were  never  intended  to  be  confined  to  the  Jews, 
assembled  at  that  feast  of  tabernacles.  Are  there  none,  even 
in  a Christian  country  ? — are  there  not  many  in  every  con- 
gregation — who,  if  they  rightly  understood  these  words, 
would  bless  the  Saviour  who  delivered  them,  for  so  simple,  so 
undeviating  a rule,  by  which  the  poor  and  ignorant  shall 
understand  those  mysteries  which  are  hidden  from  the  worldly 
wise,  only  that  they  may  be  revealed  unto  babes. 

Dwell,  then,  for  a moment,  upon  this  remarkable  declara- 
tion, and  carry  it  with  you  as  a golden  rule  for  scriptural 
interpretation,  a never-failing  key  for  the  casket  of  the  revealed 
word.  “If  any  man  will  do  his  will,  he  shall  know  of  the 
doctrine.”  “ Any  man  ,*”  not,  therefore,  merely  the  wise  man, 
or  the  learned  man,  or  the  clever  man,  but  all,  all  and  each, 
shall  arrive  at  right  results  upon  the  great  and  vital  truths  of 
Christianity,  if  they  but  accompany  their  search  by  a holy 


LECTU  RE  II. 


253 


obedience  to  God,  a heartfelt  endeavour  to  act  up  to  the  de- 
gree of  light  which  they  have  already  received. 

Do  you  ever,  when  you  have  engaged  in  the  reading,  or 
when  you  come  to  the  preaching  of  God’s  word,  depart  unedi- 
fied and  unconvinced,  finding,  it  may  be,  truths  which  you 
cannot  appreciate,  doctrines  which  you  cannot  receive  or 
understand  ? and  do  you  depart  in  a spirit  of  captious  criti- 
cism, to  discuss,  and  to  reason,  and  to  “ darken  counsel  with 
words  ?”  Brethren,  this  is  not  the  way  to  become  “ mighty 
in  the  Scriptures this  is  not  God’s  method  of  teaching  his 
wonderful,  and  difficult,  and  life-giving  doctrines.  No:  when 
doubts  and  difficulties  assail  you,  upon  any  of  the  essential 
lessons  of  Christianity,  first  make  of  your  own  heart  this 
deeply  important  inquiry.  Is  my  life  regulated  by  those  truths 
which  I already  know  ? Is  there  any  thing,  which  I have 
reason  to  believe  is  according  to  the  will  of  God,  which  is  not 
according  to  my  practice  ? If  you  are  compelled  to  answer 
in  the  affirmative,  then  there  is  obviously  at  least  one  stumb- 
ling-block to  be  removed  before  you  can  hope  to  be  made  wdse 
unto  salvation.  The  veil  is  not  upon  your  eyes,  but  upon 
your  heart.  Instead  of  cavilling,  go  home  and  pray.  Instead  of 
cultivating  a spirit  of  argument,  strive  for  a spirit  of  holiness; 
you  will  yourself  be  astonished  how  exactly,  in  proportion  as 
you  are  giving  up  sinful  practices,  questionable  pleasures,  un- 
godly habits,  and  advancing,  as  far  as  in  you  lies,  in  all  holy 
obedience  to  the  commandments  of  God,  will  be  your  increase 
in  the  knowledge  of  God’s  revealed  will,  and  your  discovery 
of  every  vital  doctrine  of  his  word.  Have  you  never  observed, 
on  some  clear  night,  while  looking  upward  at  the  heavens, 
that  although  at  first  all  is  obscurity,  yet  a little  while,  and 
star  after  star  shines  out,  till  that  which  even  now  was  utter 
darkness,  is  studded  over  with  innumerable  lights?  Just  so 
it  is  with  the  firmament  of  God’s  revealed  and  written  word  ; 
you  cannot  find  a portion  now  so  obscurely  dark,  but  that  to 
you,  if  thus  in  God’s  appointed  way  you  are  content  to  search 
it,  and  to  dwell  upon  it,  truth  after  truth  shall  be  elicited 
22 


254 


LECTURE  II. 


and  the  whole  of  the  great  and  glorious  scheme  of  man’s 
redemption  shall  be  laid  open  to  your  eye,  and  every  separate 
truth,  essential  to  salvation,  shall  shine  out  most  clear  and 
luminous  to  your  apprehension,  and,  by  God’s  grace,  be 
applied  savingly  to  your  soul.  Thus  was  it,  even  while  the 
conversation  upon  which  we  are  commenting  was  going  for- 
ward : truth  after  truth  was  manifested  by  Jesus  unto  his 
hearers,  until  some  were  astonished,  and  convinced,  and  con- 
verted ; and,  as  the  evangelist  tells  us  in  the  thirty-first  verse, 
“ Many  of  the  people  believed  on  him.” 

No  sooner  did  the  Pharisees  hear  this,  than  they  resolved 
to  expedite  their  schemes  of  cruelty,  and  sent  officers  at  once 
to  take  him.  Then,  in  the  presence  of  the  multitude,  and 
even  of  the  officers  themselves,  our  Lord  thus  expressed  him- 
self : “ Yet  a little  while  I am  with  you,  and  then  I go  unto 
him  that  sent  me ; ye  shall  seek  me,  and  shall  not  find  me, 
and  where  I am,  thither  ye  cannot  come.  Then  said  the  Jews 
among  themselves.  Whither  will  he  go,  that  we  shall  not  find 
him?  Will  he  go  unto  the  dispersed  among  the  Gentiles,  and 
teach  the  Gentiles?  What  manner  of  saying  is  this,  that  he 
said.  Ye  shall  seek  me,  and  shall  not  find  me ; and  where  I 
am,  thither  ye  cannot  come?”* 

Well  might  they  ask,  “ What  manner  of  saying  is  this  ?” 
It  was  impossible  for  spirits  such  as  theirs  to  enter  into  the 
meaning  of  such  a declaration,  “ Yet  a little  while  I am  with 
you.”  In  the  very  presence  of  the  men  who  were  sent  to  ar- 
rest him,  our  Lord  speaks  as  confidently  of  the  time  which 
still  remained  for  him  to  continue  his  ministrations,  and  there- 
fore as  decidedly  of  the  inability  of  his  enemies  to  effect  their 
purpose,  until  his  time  was  come,  as  if  he  had  been  at  the  head 
of  “ more  than  twelve  legions  of  angels,”  which  he  declared 
were  ready  to  obey  his  summons. 

“ Then  I go  unto  him  that  sent  me.”  “ Will  he  go  unto 
the  dispersed  among  the  Gentiles,  and  teach  the  Gentiles?” 
asked  the  blind  and  ignorant  Jew  ; or  did  he  mean  to  speak  of 


* John  vii.  33 — 3G. 


LECTURE  II. 


255 


something  more  than  a mere  journey,  a flight  from  his  pursu- 
ers 1 Yes,  impossible  as  it  appeared  to  spirits  such  as  theirs, 
Jesus  in  these  few  and  tranquil  expressions,  was  speaking  of 
his  last  removal  from  the  presence  of  them  that  hated  him  ; 
and  when  he  said,  “ Yet  a little  while,  and  then  I go  unto  him 
that  sent  me,”  he  had  in  his  omniscient  mind,  all  the  agony 
of  Gethsemane,  and  all  the  horrors  of  the  cross.  We  cannot 
doubt  it ; and  well  does  it  mark  the  voluntary  nature  of  that 
high  sacrifice,  that  he  who  was  shortly  to  be  its  victim,  could 
speak  thus  calmly  of  going  in  his  own  good  time,  and  of  not 
being  driven  at  the  will  of  his  enemies,  to  the  Father  from 
whom  he  came.  Happy  that  child  of  God  among  ourselves, 
who  in  the  near  approach  of  the  hour  which  is  to  separate  him 
from  all  below,  can  look  thus  peacefully  forward,  and  say  with 
his  ever  blessed  Master,  “ Yet  a little  while,  and  then  I go 
unto  him  that  sent  me I am  but  a stranger  and  a pilgrim 
here ; yet  a little  while,  and  I go  home. 

There  is,  however,  another  lesson,  and  a very  solemn  one, 
to  be  taught  by  these  brief  sentences.  What  our  Lord  then 
said  to  those  around  him,  is  as  literally  true  to  all.  It  speaks, 
therefore,  to  every  soul  here  present  before  God  this  day.  To 
each  one  among  us,  it  is  “ but  a little  while”  that  the  Gospel 
of  Christ  shall  be  preached,  and  the  Saviour  himself  present- 
ed. It  can  be  but  a little  while ; life  itself  deserves  no  better 
phrase.  And  how  much  of  that  short  space  is  now  already 
over?  how  much  had  passed  away,  before,  perhaps,  the  Sa- 
viour was  ever  really  offered  to  us  in  all  his  fulness  and  his 
love?  How  much  is  now  remaining?  How  long  will  he  con- 
tinue to  “ stand  at  the  door,  and  knock  ?”  “ Of  the  times  and 

the  seasons  knoweth  no  man  ?”  but  this  we  know,  that  most 
certainly  the  “ little  while”  has  become  less,  even  since  we 
entered  these  doors  to-day  ; perhaps  it  is,  almost  wholly  over, 
and  if  the  glass  of  time  were  now  held  forth  before  our  eyes, 
some  of  us  might  almost  count  the  grains  of  sand  which  still 
remain,  and  which  have  yet  to  fall,  before  W3  hear  the  bride- 
groom’s cry  ! 


256 


LECTURE  I. 


We  have  still  to  consider  the  last  sentence  which  our  Lord 
delivered  on  that  naiddle  day  of  the  feast,  and  one  well  calcu- 
lated to  find  a passage  to  the  soul,  “ Ye  shall  seek  me,  and 
shall  not  find  me  ; and  where  I am,  thither  ye  cannot  come.” 

Brethren,  if  the  warning  note  which  has  been  already 
struck,  by  the  shortness  of  time,  the  nearness  of  eternity,  “ the 
little  while,”  that  Christ  is  with  you,  has  not  reached  your 
hearts,  listen  but  a moment  to  this,  his  still  more  awful  denun- 
ciation : “ Where  I am,  thither  you  cannot  come.”  You  do 
not  earnestly  seek  him  now  ; you  never  have,  in  sincerity, 
and  faithfulness,  and  prayer,  so  sought  him  ; be  warned,  then, 
of  this  solemn  truth,  that  it  is  possible  to  knock  when  there 
shall  be  none  to  open  ; to  ask  when  there  shall  be  none  to 
give  ; to  seek  when  you  shall  not  find  ! While  for  those  who 
desire  no  communion  with  their  Redeemer  here  ; who  “ will 
not  have  this  man  to  reign  over”  them  now ; it  is  unalterably 
determined  that  they  shall  never  see  him  in  the  kingdom  of  his 
glory : “ Where  I am,  thither  ye  cannot  come.” 

The  transactions  upon  which  we  have  been  commenting, 
occurred  about  the  midst  of  the  feast,  which  would  be  the 
fourth  day  ; and  as  we  are  not  informed  of  any  particulars 
respecting  our  Lord  on  the  following  days,  it  is  probable  that 
he  remained  in  silence,  to  avoid  the  persecution  of  the  rulers. 
But  the  eighth  day  was  now  approaching,  after  which  the  mul- 
titudes would  again  leave  the  metropolis,  and  depart  to  their 
distant  homes. 

Jesus,  whose  heart  still  yearned  over  those,  who  were  put- 
ting from  them  the  word  of  God,  and  judging  themselves  un- 
worthy of  everlasting  life,  resolved,  therefore,  upon  making 
one  last  effort  for  their  salvation,  and  offering  one  of  the  freest 
and  most  blessed  of  his  promises. 

Accordingly,  ‘‘  on  the  last  day,  that  great  day  of  the  feast, 
Jesus  stood  and  cried,  saying,  If  any  man  thirst,  let  him  come 
unto  me  and  drink.”*  It  is  impossible  to  imagine  a season 
better  fitted  for  his  purpose,  since  the  law  declares,  “On  the 


^ Verse  37. 


LECTURE  II. 


257 


eighth  day  shall  be  an  holy  convocation  unto  you  ....  it  is 
a solemn  assembly,  and  ye  shall  do  no  servile  work  therein.”* 
Jesirs  would,  therefore,  find  the  assembled  worshippers  again 
together;  and  every  servile  work  being  suspended,  their  num- 
ber would,  no  doubt,  be  greatly  increased  by  the  lower  orders 
of  the  city.  He  would  thus  insure  an  opportunity  of  speaking 
once  more  to  the  multitude,  which  would,  probably,  never 
again  re-assemble,  until  it  meets  before  his  judgment-seat. 

To  the  other  ceremonies  of  that  high  day,  the  traditions  of 
the  elders  had  added  one,  which,  however  useless  and  unne- 
cessary, cannot  but  be  pronounced  to  have  been  very  signifi- 
cant, and  very  beautiful.  A golden  vessel  was  carried  down 
to  the  pool  of  Siloam,  and  having  been  filled  with  its  water,  it 
was  brought  back  again  to  the  temple,  amidst  the  blowing  of 
trumpets,  and  the  shoutings  of  the  people,  and  poured  forth 
upon  the  ascent  to  the  altar,  with  great  ceremony  and  many 
demonstrations  of  joy,  so  that  it  was  a saying  among  the  Jews, 
“ He  that  never  saw  the  rejoicing  of  the  place  of  drawing 
water,  never  saw  any  rejoicing  in  his  life.” 

It  was,  then,  on  this  day,  and  probably  at  the  very  hour 
of  this  singular  ceremony,  when  all  eyes  had  been  intent  upon 
the  mystical  rite  of  bringing  up  the  waters  of  Siloam,  that  our 
Lord  ascended  to  the  temple.  Let  us  for  a moment  place 
ourselves  at  his  side  ; let  us  imagine  that  we  see  him  standing 
on  the  highest  point  of  the  ascent,  and  there  looking  down  on 
the  assembled  multitude,  crying  aloud  those  words  of  merciful 
invitation,  which  the  evangelist  has  recorded,  “ If  any  man 
thirst,  let  him  come  unto  me,  and  drink.” 

Now  let  us  mark  their  effect  on  the  thousands  who  attended 
that  great  festival.  On  one  side,  we  behold  a crowd  so  in- 
tent upon  the  pouring  forth  of  the  water,  and  all  the  outward 
forms  and  ceremonies  attached  to  it,  that  they  have  not  heard 
the  Saviour’s  cry.  On  another,  we  see  a group  of  persons, 
so  occupied  with  their  own  conversation,  or  so  much  engaged 
in  the  thoughts  of  the  business  and  pleasures  of  life,  which 


22  * 


^ Leviticus  xxiii.  36. 


258 


LECTURE  II. 


have  been  for  a short  time  suspended,  but  to  which  they  are 
now  immediately  returning,  that  they  are  not  sufficiently  in- 
terested in  the  invitation  of  the  Saviour,  even  to  ask  an  expla- 
nation, still  less  to  desire  to  be  themselves  partakers  of  the 
blessings  which  he  proffered.  Of  all  the  thousands  clustering 
round  that  hill,  and  within  hearing  of  the  Saviour’s  voice,  per- 
haps we  should  scarcely  have  seen  a single  person  at  once 
arrested  by  the  sound  of  the  offer,  and  coming  up  humbly, 
yet  boldly  and  unhesitatingly,  to  our  Lord,  and  saying,  in  the 
language  of  the  woman  of  Samaria,  “ Sir,  give  me  this  water, 
that  I thirst  not.”*  No,  some  were  too  intent  upon  the  forms 
to  think  of  the  spirit  of  holiness  ; some  too  deeply  occupied, 
others  too  recklessly  idle  and  indifferent,  to  close  at  once  with 
the  merciful  invitation.  We  hear,  indeed,  that  many  said, 
“ This  is  the  Prophet and  some,  that  “ This  is  the  Christ 
but  these  are  widely  different  things  from  coming  at  once  to 
the  feet  of  our  Redeemer,  and  saying,  “ Lord,  be  my  Prophet 
to  teach,  my  Saviour  to  redeem  me  from  all  iniquity,  and  to 
accept,  and  sanctify  my  soul.”  And  so  it  will  probably  be 
to-day.  How  many,  who  will  hear  that  in  Christ  Jesus,  and 
in  him  alone,  are  treasured  up  the  waters  of  life,  how  few 
who  will  close  with  those  offers,  and  resolve  from  this  hour, 
to  give  up  all  that  has  hitherto  stood  between  their  Saviour 
and  their  souls,  and  come,  at  once,  to  him  for  pardon  and  for 
peace.  Still  would  we  desire  to  leave  you  with  the  words 
of  the  text  upon  your  ear,  praying  God  they  may  descend 
into  your  heart,  “ If  any  man  thirst,  let  him  come  unto  me 
and  drink.”  There  is  nothing  to  control,  nothing  to  abridge 
this  invitation  ; it  is  free  as  the  air  you  breathe,  and  yet  firm 
as  the  earth  you  tread  upon.  But,  are  there  any  among  you, 
who  have  so  long  preferred  the  broken  cisterns  to  the  living 
fountain,  that  you  feel  “ this  cannot  be  addressed  to  me  ?”  be 
assured  that  you  are  mistaken ; though  you  have  drunk  at 
every  polluted  pool  of  this  world’s  vanities  and  pleasures,  if 
only  now  you  thirst  for  the  living  water,  it  shall  be  yours,  and 


^ John  iv.  15. 


LECTURE  II. 


259 


yours  as  certainly,  and  as  freely,  as  if  you  had  never  had 
any  wish,  or  one  desire  beyond  it. 

Or,  have  you  tried  all  other  sources  of  relief,  and  found  all 
fail  you  ; and  do  you  shrink  from  the  thought  of  coming  now 
to  Christ,  lest  he  should  remind  you  of  your  worthlessness, 
and  take  advantage  of  your  necessity?  It  is  plain  you  do  not 
know  the  Saviour,  with  whom  ye  have  to  do  ; all  he  requires 
at  your  hands,  is  the  deep  sense  of  this  poverty,  of  which  you 
are  ashamed.  There  is  no  need  of  shame  for  this ; be 
ashamed  of  your  sins,  of  your  indifference,  of  your  neglect  of 
Christ,  but  be  not  ashamed  that  you  begin  to  feel  it ; the  more 
you  are  conscious  of  your  poverty,  your  emptiness,  your  thirst, 
the  more  will  he  delight  to  bestow  upon  you  his  riches,  his 
fulness,  his  living  water. 

Or  lastly,  and  how  many  are  at  all  times  kept  away  from 
Christ,  })y  this  conviction  ; do  you  fear  that  the  promise  speaks 
no  word  of  comfort  or  encouragement  to  you,  because  it  only 
proffers  its  blessings  to  them  that  thirst,  and  you  are  afraid  to 
use  so  strong  a term  for  so  weak  a feeling  as  your  own  ; you 
are  even  constrained  to  confess  that  you  never  yet  have  thirst- 
ed either  for  the  water  of  life,  or  for  him  from  whom  it  flows. 
Even  here  there  is  no  cause  for  despondency  ,*  your  case  is 
not  hopeless  ; the  Saviour  of  whom  we  speak,  delights  to  give 
the  thirst,  that  he  may  be  able  to  bestow  the  water  of  life. 

Be  assured,  that  if  there  be  one  soul  among  you  who  is  say- 
ing at  this  moment,  “ God,  who  knows  the  heart,  knows  that 
I would  gladly  come,  if  1 could  but  thirst  for  all  these  spiritual 
blessings,  which  are  treasured  up  for  the  believer  in  Christ 
Jesus,”  we  say,  unhesitatingly,  to  that  soul.  Come,  the  way  is 
open  to  you  ; pardon  for  sin,  and  reconciliation  to  God,  are 
offered  you  ; Christ  and  his  Spirit  are  your  own  ; come  with 
the  little  thirst  you  now  possess,  and  you  shall  find  that  every 
step  by  which  you  approach  the  Saviour,  shall  increase  that 
thirst,  until  your  desires  for  God  and  his  grace,  for  the  Holy 
Ghost  and  his  influence,  for  Christ  and  his  salvation,  shall  be 
so  large  that  nothing  but  himself  can  satisfy  them. 


260 


LECTURE  III. 


“The  Spirit  and  the  bride  say,  Come;  and  let  him  that 
heareth  say,  Come ; and  let  that  is  athirst  come  ; and  whoso- 
ever will,  let  him  take  of  the  water  of  life  freely.”* 


LECTURE  III. 

St.  John  xi.  43, 

“ And  when  he  thus  had  spoken,  he  cried  with  a loud  voice,  Lazarus 
come  forth.” 

It  is  one  of  the  peculiarities,  I had  almost  said,  one  of  the 
disadvantages  of  the  sublime  history  in  which  we  are  engaged, 
that  its  most  interesting  features  are  in  themselves  so  touch- 
ingly simple,  that  every  addition  which  man  attempts  to  make 
to  them,  only  impairs  their  beauty,  and  detracts  from  their 
perfection.  This  may  be  well  illustrated  by  the  incident  ai 
which  we  arrive  to-day,  where  the  whole  affecting  story  is 
told  with  such  inimitable  propriety,  that  nothing  which  man 
can  add,  can  increase  its  interest,  or  enhance  its  usefulness. 
With  the  fullest  conviction  of  this  truth,  my  endeavour  shall 
be  to  let  the  inspired  historian  speak  his  own  language, 
adding  a very  few  and  brief  observations,  which,  like  the 
darker  shadings  of  the  picture,  will  derive  their  only  value 
from  affording  a contrast  to  its  richer  colouring  and  brighter 
lights. 

The  evangelist  thus  commences,  “Now  a certain  man  was 
sick,  named  Lazarus,  of  Bethany,  the  town  of  Mary  and  her 
sister  Martha.”t 

The  family  to  whom  St.  John  thus,  for  the  first  time,  intro- 
duces us,  have  not  been  left  wholly  unnoticed  by  the  preceding 
evangelists,  for,  by  an  allusion  at  the  close  of  the  10th  chapter 
of  St.  Luke,  we  find  our  Lord,  probably  on  his  return  to  the 
country  from  the  feast  of  tabernacles,  resting  at  the  house  of 


*Revelati®ns  xxii.  17. 


t John  xi.  1. 


LKCTURE  III. 


201 


Martha  and  Mary,  which  was  situat-ed  at  Bethany,  just  act*oss 
the  Mount  of  Olives,  as  you  travel  eastward  from  Jerusalem, 
and  about  two  miles  from  the  city.  Both  these  pious  sisters 
were  affectionately  attached  to  our  Lord ; and  although  the 
elder  manifested  her  affection  by  her  constant  and  unwearied 
services  for  him,  and  the  younger  by  sitting  at  his  feet,  and 
hearing  his  word,  there  can  be  no  doubt  that  each  was  equally 
the  object  of  the  Saviour’s  love ; and  preparing,  though  by  a 
different  education,  for  his  kingdom  and  glory. 

Our  Lord’s  visit  appears  to  have  been  but  short;  perhaps 
a single  night  was  all  that  he  at  that  time  spent  beneath  their 
roof;  yet  even  those  few  hours  of  peaceful  converse  must 
have  been  a delightful  solace  to  the  Saviour,  after  the  last 
eight  days  of  harass  and  fatigue,  which  had  been  passed  in 
Jerusalem : while  most  blessed  and  most  profitable  must  have 
been  that  season  to  the  holy  family  who  were  so  shortly  to 
need  every  aid  which  the  recollection  of  a Saviour’s  love,  and 
of  a Saviour’s  counsel,  could  bestow. 

How  frequently  does  our  Lord,  even  at  the  present  hour, 
thus  preface  some  great  temporal  affliction  by  equally  great 
and  unexpected  spiritual  blessings.  Are  there  none,  even 
among  ourselves,  who  now,  while  looking  back  to  days  of 
trial,  can  see  behind  us  vestiges  of  some  visit  from  the  Saviour, 
which  had  so  armed  our  hearts,  and  strengthened  our  hands 
against  the  day  of  affliction,  that  we  were  carried  through  it, 
assisted  and  supported  by  the  memory  of  the  past,  almost  as 
powerfully  as  by  the  outpouring  of  present  grace  and  present 
consolation?  Tt  is  delightful  thus  to  trace  our  comforts,  and 
to  draw  our  strength  from  a source  which  the  world  can  never 
know,  to  see  a hand  they  cannot  see,  and  hear  a voice  they 
cannot  hear;  while  it  adds  a powerful  additional  motive  to 
prize  every  hour  of  spiritual  communion,  when  we  reflect  that 
it  may  be  the  last  opportunity  that  will  be  vouchsafed  in  which 
to  arm  ourselves  against  some  dark  temptation,  some  fearful 
trial,  or  some  overwhelming  visitation. 

After  this  short  and  passing  visit,  our  Lord  journeyed  on- 


2G2 


LECTURE  III. 


ward  into  Galilee.  Days  and  weeks  went  by,  marked  by 
miracles  of  mercy,  and  words  of  instruction  ; many  of  which 
have  been  recorded  by  the  evangelists,  although  many  more 
have  doubtless  been  suppressed ; and  Jesus  was  now  at  Beth- 
abara  beyond  Jordan,*  before  we  hear  again  of  Martha  and 
Mary. 

It  was  while  our  Lord  ‘‘  abode  there,”  says  St.  John,  that 
a messenger  arrived  from  Bethany,  the  bearer  only  of  this 
brief  but  affecting  sentence,  “ Lord,  behold,  he  whom  thou 
lovest,  is  sick.”  Of  Lazarus,  the  brother  of  Martha  and  Mary, 
and  the  subject  of  the  message,  we  have  never  before  heard  ; 
probably  he  was  from  home  at  the  time  of  that  short  visit  of 
the  Saviour  to  which  reference  has  been  already  made.  How- 
ever, the  sisters  were  certainly  right  in  thus  describing  him, 
for  the  inspired  historian  expressly  says,  that  “ Jesus  loved 
Martha  and  her  sister,  and  Lazarus.”  The  message  then, 
short  as  it  was,  said  all  they  needed ; it  communicated  the 
brother’s  sufferings,  and  the  sister’s  anxieties ; they  believed 
that  if  the  Saviour  were  but  with  them,  all  v/ould  be  well  but 
did  not  ask  him  to  return,  they  knew  his  considerate  tender- 
ness too  well  to  think  it  necessary,  and  therefore  contented^ 
themselves  with  the  simple  expression  of  their  need,  leaving  it 
to  Christ  himself  to  suggest  the  remedy. 

As  soon  as  our  Lord  had  heard  the  message,  he  assures  his 
disciples  that  this  sickness  of  their  friend  should  not  terminate 
fatally,  i.  e.  should  not  finally  be  “ unto  death,”  but  should 
be  for  the  glory  both  of  God  and  of  the  Son  of  God  ; and 
having  said  this,  he  appears  to  dismiss  the  subject  from  his 
thoughts,  occupying  himself  in  his  daily  round  of  mercies,  and 
remaining  for  two  days  longer  in  Bethabara. 

How  differently,  in  the  mean  time,  passed  those  hours  to 
the  inhabitants  of  that  sorrowing  house  in  Bethany  ! How  did 
they  watch  the  return  of  their  messenger  ! How  did  they  cal- 
culate the  days  that  must  elapse  before  he  could  reach  the 
Saviour ; how  certain  did  they  feel,  that  he  would  not  return 


* John  X.  40,  42. 


LECTURE  III. 


263 


alone ; how  often,  like  the  mother  of  Sisera,  had  they  “ look- 
ed out  at  the  window,  and  cried  through  the  lattice.”*  Why 
is  he  so  long  in  coming?  Why  does  the  Saviour  tarry,  since 
by  this  time  he  must  have  been  made  acquainted  with  our 
deep  and  pressing  necessity  ? While  probably  from  time  to 
time,  they  gazed  intently  upon  the  sufferer’s  face,  hoping  sud- 
denly to  see  the  flush  of  health  return,  and  the  fever  fly,  at 
some  word  of  sovereign  power,  spoken,  perhaps,  beyond  the 
banks  of  Jordan.  But  all  in  vain,  the  messenger  comes  back, 
and  comes  alone.  This  must  have  been  to  them  the  death  of 
hope,  and  from  that  hour,  even  Martha’s  energy,  and  Mary’s 
love,  must  have  begun  to  fail  them.  Lazarus  grows  daily 
worse,  the  last  sad  scene  comes  hastening  on,  all  remedies  are 
cast  despondingly  aside,  and  he  whom  they  had  vainly  thought 
the  Saviour  loved,  is  permitted  to  pass  through  every  hour  of 
human  suffering,  even  the  darkest,  and  the  last. 

We  must  not  stop  in  this  affecting  narrative,  to  mark  each 
l-esson  of  spiritual  instruction  as  it  springs  ; far  better  that  you 
should  seek  it,  and  apply  it  for  yourselves.  Only  remember, 
that  neither  the  depth  nor  the  length  of  an  affliction  is  any 
evidence  that  the  Lord  has  forgotten  to  be  gracious,  or  that 
you  are  not  the  objects  of  his  love.  Were  it  so,  then  never 
would  the  tears  of  sorrow  have  flowed  so  freely  in  the  house 
of  Martha.  Remember,  also,  that  a prayer  unanswered  by 
no  means  signifies  a prayer  unheard ; if  so,  then  Jesus  never 
saw  the  messenger  from  Bethany,  or  cared  for  the  woful 
tidings  which  he  brought.  No  : in  all  cases,  the  Lord’s  time, 
not  mine ; the  Lord’s  way,  not  mine ; the  Lord’s  will,  not 
mine  ; must  be  the  language  of  the  believer’s  heart.  Enough, 
if  it  be  but  “ for  the  glory  of  God,  that  the  Son  of  God  may 
be  glorified  thereby.”f 

And  now  four  days  had  passed  away  since  the  silent  train 
of  mourners  had  conveyed  the  body  of  him  they  wept,  to  that 
place  where  “ the  wicked  cease  from  troubling,  and  where  the 
weary  are  at  rest and  according  to  the  custom  of  the  Jews, 


Judges  V.  23. 


t John  xi.  4. 


t Job.  iii.  17. 


264 


LECTURE  III. 


the  sorrowing  sisters  were  within,  surrounded  by  sympa- 
thizing friends,  and  fulfilling  the  days  of  their  mourning.  At 
length,  but  alas ! how  much  too  late,  they  hear  the  clamour 
of  the  approaching  multitude,  that  Jesus,  attended  by  his 
disciples,  is  drawing  near  the  town  ; Martha,  who,  even  in  the 
extremity  of  her  sorrow,  is  still  the  same  energetic  being  that 
she  ever  w^as,  hastens  forth  to  meet  him,  while  Mary,  (how 
true  to  nature  is  the  narrative  1)  “ sat  still  in  the  house.” 

As  soon  as  Martha  meets  the  Saviour,  the  single  feeling 
with  which,  during  those  days  of  trial,  her  heart  was  full, 
finds  ready  utterance.  “ Lord,  if  thou  hadst  been  here,  my 
brother  had  not  died  and  then,  as  if  to  soften  a declaration 
which  seemeth  almost  reproachingly  to  imply.  Could  friend- 
ship find  no  shorter  road  from  Bethabara  to  Bethany  ? she  im- 
mediately adds,  “ But  I know  that  even  now,  whatsoever  thou 
wilt  ask  of  God,  God  will  give  it  thee.”  It  is  a common  fea- 
ture to  every  child  of  Adam,  in  moments  of  disappointment 
or  despondency,  to  speak  hastily  or  unadvisedly  with  the  lips, 
and  Martha  did  not,  as  we  have  seen,  escape  it ; but  then  it  is 
a feature  equally  uniform  in  every  child  of  God,  that  the 
second  thought  corrects  the  first ; and  here,  also,  Martha  was 
not  found  wanting.  Her  faith,  though  still  imperfect,  rises 
immeasurably  in  degree  between  the  utterance  of  these  two 
sentences  ; in  the  first,  she  appears  to  believe  that  all  was  lost ; 
in  the  second,  she  has  already  attained  to  the  conviction  that 
the  prayer  of  Christ  would  be  undeniable;  she  wants  but  one 
step  more,  viz.  that  the  will  of  Christ  was  as  omnipotent  as 
his  prayer,  and  her  belief  would  be  perfected  : and  even  this 
advancement  was  not  long  withheld.  “ Jesus  saith  unto  her, 
Thy  brother  shall  rise  again intending  evidently  to  prepare 
her  for  the  stupendous  miracle  he  was  about  to  perform. 
“ Martha  saith  unto  him,  I know  that  he  shall  rise  again  in 
the  resurrection  at  the  last  day.”  Plainly  inferring,  but  what 
comfort  can  this  minister  to  me  now  ? 

How  poor  a thing  is  human  faith,  even  at  its  best  estate,  let 
Martha  tell.  She  could  believe  the  distant  miracle,  that  all 


LECTURE  III. 


265 


the  thousands  and  tens  of  thousands  of  the  inhabitants  of  the 
earth  should  rise,  but  she  could  not  contentedly  rest  upon 
the  present  promise,  and  believe  that  the  brother  whom  she 
loved,  should  be  called  back  again  out  of  the  sepulchre  at 
Bethany.  How  easy  is  it,  comparatively,  for  our  faith  to 
give  full  credence  to  those  high  promises  of  God,  which  re- 
quire centuries  to  bring  them  to  perfection,  how  difficult  to 
receive  unhesitatingly,  and  to  rest  upon  implicitly,  the  promise 
of  to-day  ! Yet  this,  which  seems  the  simplest,  is  in  truth  the 
highest  achievement  of  faith ; to  live  contentedly,  amidst  our 
daily  wants,  and  daily  trials,  and  daily  temptations,  upon  the 
present  enjoyment  of  God’s  promises,  in  the  full  assurance,  as 
each  season  of  difficulty  comes,  that  there  will  accompany  it, 
grace,  and  love,  and  patience,  equal  to  our  need,  and  God’s 
requirements. 

“ Jesus  saith  unto  her,  I am  the  resurrection  and  the  life, 
he  that  believeth  in  me,  though  he  were  dead,  yet  shall  he 
live;  and  whosoever  liveth  and  believeth  in  me  shall  never 
die.”  Wonderful  and  blessed  declaration  ! Martha  had  be- 
fore acknowledged  her  belief  that  at  the  prayer  of  Jesus,  the 
Almighty  would  restore  her  brother;  but  how  much  more 
glorious  a hope  did  these  words  convey,  “ I am  the  resurrec- 
tion and  the  life,”  by  my  own  inherent  power,  the  resurrection 
of  every  created  soul  shall  be  effected  ; what  have  you  to  fear 
either  for  Lazarus  or  yourself?  I tell  you,  he  shall  rise 
again,  and  I can  command  the  resurrection  which  I promise. 
Here  was  power  more  astonishing  than  the  imagination  could 
conceive,  united  to  mercy  more  tender  than  the  heart  could 
venture  to  hope. 

How  well  and  how  wisely  does  our  Church  appropriate  this 
striking  declaration  of  our  Saviour,  when  she  places  it  at  the 
opening  of  her  burial  service  ! When  you  are  called  to  follow 
to  the  grave  the  remains  of  some  beloved  relative,  or  some 
dear  friend,  your  mind  filled  with  the  thought  of  committing 
the  departed  to  its  kindred  clay  ; your  recollection  dwelling 
with  painful  intensity  upon  the  last  solemn  scene,  upon  the 
23 


266 


LECTURE  III. 


perishing  nature  of  all  worldly  relationships ; every  sight,  and 
every  sound,  connected  with  this  last  sad  ceremony,  tending 
only  to  increase  your  grief,  and  sink  you  deeper  in  the  dust  ; 
you  are  met  at  the  very  entrance  of  the  abodes  of  death,  by 
this  encouraging  declaration,  “ I am  the  resurrection  and  the 
life,  saith  the  Lord!”  The  very  first  words  which  greet  you 
here,  are  well  calculated  to  banish  despondency  and  to  reani- 
mate hope ; they  are  worthy  of  the  house  of  God,  and  the 
gate  of  heaven  ; they  speak  no  more  of  death  and  of  the  se- 
pulchre, but  of  life  and  the  resurrection  : they  call  back  your 
wandering  affections  from  the  poor  helpless  tenement  before 
you,  the  mere  wreck  of  what  you  once  have  loved,  and  carry 
them  forward  to  the  scene,  where  if  he  have  died  a child  of 
God,  he  is  now  arrayed  in  light,  partaking  of  all  the  unutter- 
able happiness  of  the  blessed.  Nay,  they  do  more,  they  carry 
you  from  the  thoughts  of  death  and  its  fearful  ravages,  to  him 
who  has  robbed  it  of  its  sting,  and  the  grave  of  its  victory  ; 
they  transport  you  at  once  to  the  side  of  that  Saviour  who  is 
“ the  resurrection  and  the  life,”  who,  when  your  own  “ heart 
and  flesh  shall  fail  you,  will  be  the  strength  of  your  heart,  and 
your  portion  for  ever.”*  “ Believest  thou  this?”  said  our 
Lord  to  his  sorrowing  disciple ; “ She  saith  unto  him.  Yea, 
Lord,  I believe  that  thou  art  the  Christ,  the  Son  of  God,  which 
should  come  into  the  world.”  .Here  was  the  perfecting  of  her 
faith  ; not  Peter  himself,  in  the  hour  when  he  received  that 
great  and  blessed  commendation,  which  marked  his  confession 
of  faith  as  the  rock  on  which  the  Saviour  should  build  his  im- 
perishable Church,  evinced  a stronger  and  more  accurate  be- 
lief in  Jesus  of  Nazareth,  as  the  Messiah  of  God,  than  was 
manifested  in  that  brief  sentence. 

“ And  when  she  had  so  said,  she  went  her  way,  and  called 
Mary  her  sister  secretly,  saying,  The  Master  is  come,  and 
calleth  for  thee.”  “ As  soon  as  Mary  heard  that,  she  arose 
quickly,  and  came  unto  him.  Now  Jesus  was  not  yet  come 
into  the  town,  but  was  in  that  place  where  Martha  met  him. 


* Psalm  Ixxiii.  2G. 


LECTURE  III. 


267 


The  Jews  then  which  were  with  her  in  the  house,  and  com- 
forted her,  when  they  saw  Mary  that  she  rose  up  hastily  and 
went  out,  followed  her,  saying,  She  goeth  unto  the  grave,  to 
weep  there.  Then  when  Mary  was  come  where  Jesus  was, 
and  saw  him,  she  fell  down  at  his  feet,  saying.  Lord,  if  thou 
hadst  been  here,  my  brother  had  not  died.”  The  very  same 
sentiment,  in  the  very  same  words,  which  but  an  hour  before 
had  flowed  from  the  lips  of  Martha.  How  natural ! probably 
during  those  days  of  deep  anxiety,  w’hen  at  the  sick  bed  of 
their  brother  they  had  been  momentarily  expecting  the  arrival 
of  their  Lord,  this  sentence  had  a thousand  times  formed 
almost  the  whole  of  their  communication, — ‘ If  he  were  but 
here,  Lazarus  would  not  die.’  How  precisely,  then,  is  it  what 
we  should  have  expected,  that  although  thus  meeting  the  Sa- 
viour separately,  each  sister  should  greet  him  with  the  self- 
same words  ! Still,  we  must  not  permit  the  fact  that  the  obser- 
vation was  a natural  one,  to  disguise  from  us  the  sin  of  heart, 
which  we  fear  these  little  words  betrayed.  They  plainly  show 
that  these  afflicted  sisters  both  believed,  that  had  they  been 
permitted  to  order  the  course  of  events,  the  result  would  have 
been  far  happier ; “ If  thou  hadst  been  here,”  if  something  had 
happened  which  has  not  happened,  the  event  might  have  been 
less  wretched.  O how  oflen  do  reflections  similar  to  this,  barb 
the  arrow  of  affliction  with  a poignancy  which  nothing  else 
could  give ! These  are  the  thoughts  that  in  our  wretchedness 
make  us  doubly  wretched,  ‘ If  we  had  taken  such  a course !’ 
‘ If  we  had  acted  in  some  other  and  some  wiser  manner  ‘ If 
we  had  consulted  such  a physician,  how  different  would  have 
been  the  issue  !’  There  can  be  nothing  more  unwise,  perhaps 
few  things  more  unholy,  than  reasoning  thus.  In  dwelling 
upon  secondary  causes,  we  overlook  the  first  great  cause  of 
all — the  God  of  heaven  and  earth,  who  alone  ordereth  all 
things,  and  doeth  all  things  well.  Has  he  had  no  share  in  the 
decision  1 Did  he  not  direct  our  present  disappointment  ? or, 
was  he  not  present  when  our  friend  was  taken  from  us  ? Js 
the  departure  of  an  immortal  soul  a matter  of  such  trifling  im- 


268 


LECTURE  III. 


port,  as  to  escape  the  cognizance,  or  be  unworthy  the  appoint- 
ment of  him,  without  whom  not  a sparrow  falleth?  Or,  have 
we  not  yet  forgiven  God  for  interfering  with  our  happiness,  in 
a manner  which  we  think  might  have  been  prevented  ? Re- 
frain, brethren,  we  beseech  you,  from  all  such  unholy  reason- 
ings, which  are  the  fruitful  parents  of  pain,  and  grief,  and 
self-reproach,  and  which  never  yet  have  taught  those  who  en- 
tertain them,  to  “ hear  the  rod,  and  him  who  appointeth  it.” 
Be  satisfied  that  this  is  the  only  course  of  safety  and  of  peace, 
to  seek  earnestly  and  faithfully  the  guidance  of  your  Heavenly 
Father,  to  act  according  to  the  judgment  which  he  has  vouch- 
safedy  and  having  done  so,  to  leave  the  event  with  calmness 
and  confidence  in  his  hands,  whose  vrord  is  pledged  to  you 
that  “ all  things  shall  work  together  for  good  to  them  that  love 
him.”  “ Duties  are  ours,  events  are  God’s.” 

Mary,  having  uttered  the  words  upon  which  we  have  been 
commenting,  does  not  accompany  them  by  such  a declaration 
of  faith  as  Martha  did  ; but  this  seems  rather  owing  to  the  ex- 
cess of  her  emotion,  than  to  any  defect  in  her  belief;  for  no 
sooner  did  she  reach  the  Saviour,  than  “ she  fell  down  at  his 
feet.” 

Again,  how  characteristic  and  how  natural ! She  who  had 
sat  at  his  feet  in  the  days  of  health,  finds  a refuge  there  in  the 
hour  of  trouble.  Martha  can  reason,  Mary  can  only  feel. 
And  yet  it  would  seem  as  if  Jesus  were  more  affected  by  this 
touching  manifestation  of  Mary’s  tenderness,  than  by  all  the 
accuracy  of  her  sister’s  creed.  For  the  evangelist  continues, 
“ When  Jesus,  therefore,  saw  her  weeping,  and  the  Jews  also 
weeping  which  came  with  her,  he  groaned  in  the  spirit,  and 
was  troubled,  and  said.  Where  have  ye  laid  him  ? They  say 
unto  him.  Lord,  come  and  see.”  Perhaps  at  that  moment, 
speaking  after  the  fashion  of  men,  Jesus  almost  regretted  that 
he  had  set  their  faith  so  hard  a lesson,  and  felt  half  inclined  to 
wish  that  he  had  not  suffered  the  malady  to  run  its  fatal  course. 

Jesus  wept.”  Yes,  brethren,  there  was  nothing  strange 
or  wonderful  in  this.  The  Saviour  was  a man  of  sorrows, 


LECTURE  III. 


269 


acquainted  with  grief;  intimate  with  every  sinless  infirmity  of 
our  nature,  our  hunger,  our  thirst,  our  weariness,  and  our  af- 
flictions. He  did  not  suppress  his  grief ; for  he  well  knew 
that  to  many  of  his  mourning  children,  it  would,  in  times  to 
come,  be  a most  heart-encouraging  reflection,  while  standing 
near  the  new-made  grave,  and  unable  to  repress  their  tears, 
to  know  that  Jesus  himself  had  shed  tears  of  natural  sorrow 
at  the  tomb  of  Lazarus. 

At  length  the  sorrowing  company  arrive  at  the  sepulchre. 
“ It  was  a cave,  and  a stone  lay  upon  it or  rather  against 
it.  “ Jesus  said.  Take  away  the  stone.”  What  man  can  do, 
man  must  do,  or  God  will  never  interfere  to  effect  what  man 
is  unable  to  perform.  Martha,  who  had  long  been  silent,  but 
who  had  accompanied  our  Lord,  a deeply  interested  spectator 
of  all  that  had  gone  forward,  could  not  longer  restrain  herself, 
and  her  anxieties  once  more  go-t  the  better  of  her  faith.  While 
they  are  advancing  to  obey  the  commandment  of  the  Sa- 
viour, and  to  remove  the  stone,  she  addresses  herself  to  Jesus, 
and,  as  if  to  deprecate  the  almost  sacrilegious  act  for  which 
she  sees  them  preparing,  exclaims,  “ Lord,  by  this  time  he 
stinketh,  for  he  hath  been  dead  four  days.”  How  often  at  the 
very  crisis  of  our  fate,  when  another  hour  of  patience,  another 
act  of  faith,  and  all  would  be  well,  does  God  permit  us  thus 
to  stumble,  as  it  were,  at  the  end  of  the  journey  ! that  the  dis- 
covery of  our  weakness,  when  we  least  expect  it,  may  teach 
us  yet  more  of  the  plague  of  our  own  heart,  and  send  us  yet 
the  nearer  and  the  oftener  to  God  for  help. 

“ Jesus  saith  unto  her.  Said  I not  unto  thee,  that  if  thou 
would  believe,  thou  shouldst  see  the  glory  of  God  ?”  How 
mild  and  gentle  a reproof!  he  who  knows  our  frame,  remem- 
bers that  we  are  but  dust.  Christ  knew  that  with  all  the 
graces  possessed  by  this  beloved  and  amiable  disciple,  she  was 
imperfect  still,  and  that  if  there  were  a time  or  place  when 
those  graces  would  be  more  than  usually  sullied  by  the  taint 
of  mortality,  it  would  be,  while  standing  for  that  moment  of 
deep  and  terrible  suspense,  at  the  mouth  of  her  brother’s  sc- 
23* 


270 


LECTURE  III. 


pulchre.  But  not  in  Martha’s  heart  alone  did  our  Lord  behold 
the  workings  of  infirmity  at  that  trying  hour ; from  the  scep- 
tical Sadducee,  who  believed  in  no  resurrection,  and  who  stood 
by,  the  contemptuous  witness  of  a miracle,  which  he  resolved 
to  discredit,  even  to  the  full  assurance  of  hope,  in  the  pious 
sisters  themselves,  all  was  infirmity,  and  needed  the  pardon 
and  forbearance  of  him  who  reads  the  heart.  In  the  hours 
even  of  our  greatest  mercies  and  highest  privileges,  how  much 
does  the  God  of  all  our  mercies,  discover  utterly  unworthy  of 
the  blessings  he  is  bestowing  upon  us  ! Yes,  at  the  very  in- 
stant that  we  are  receiving  the  richest  gifts  from  the  providence 
of  God,  we  are  needing,  and  perhaps  more  than  ever  receiv- 
ing, the  pardoning  mercies  of  his  grace.  How  ought  the  re- 
flection to  humble  us,  even  unto  the  dust,  with  the  sense  of 
our  own  unworthiness  and  sin,  and  to  fill  us  with  unbounded 
gratitude  to  him,  who  measures  not  his  blessings  by  our  de- 
servings. 

“ Then  took  they  away  the  stone  from  the  place  where  the 
dead  was  laid.  And  Jesus  lifted  up  his  eyes,  and  said.  Father, 
I thank  thee  that  thou  hast  heard  me.  And  I knew  that  thou 
hearest  me  always  ; but  because  of  the  people  which  stand  by, 
I said  it,  that  they  may  believe  that  thou  hast  sent  me.  And 
when  he  thus  had  spoken,  he  cried  with  a loud  voice,  Lazarus 
come  forth  ! And  he  that  was  dead  came  forth,  bound  hand 
and  foot  with  grave-clothes ; and  his  face  was  bound  about 
with  a napkin.  Jesus  saith  unto  them.  Loose  him,  and  let 
him  go.”  How  strikingly  simple,  how  truly  sublime,  is  every 
portion  of  this  impressive  narrative ! What  absence  of  all 
effort,  of  all  display — Christ  is  ‘‘  not  the  God  of  the  dead,  but 
of  the  living ; for  all  live  unto  him  and  most  convincingly 
did  the  manner  in  which  he  performed  the  miracle  illustrate 
the  assertion.  It  was  no  greater  effort  to  him  to  pour  the  tide 
of  life  anew  into  the  stagnant  veins,  to  reanimate  the  moulder- 
ing frame,  to  call  that  tainted  and  corrupted  corpse  back  from 
the  sepulchre,  than  in  the  garden  of  Gethsemane  to  awaken 


* Matthew  xxii  3*? 


LECTURE  III. 


271 


the  sleeping  Peter.  Most  astonishing  evidence  to  the  power 
of  the  only-begotten  Son  of  God  ! Most  convincing  proof  of 
the  truth  of  his  own  remarkable  declaration,  that,  ‘‘  Even  as 
the  Father  hath  life  in  himself,  so  hath  he  given  to  the  Son 
to  have  life  in  himself.”*  A single  word  from  him  is  suffi- 
cient to  impart  spiritual  life  to  a soul  in  the  shadow  of  death, 
natural  life  to  a body  amid  the  corruption  of  the  grave,  and 
eternal  life  to  all  the  generations  of  Adam  upon  the  resurrec- 
tion day. 

But  why  are  we  so  struck  with  a single  instance  of  our 
Lord’s  omnipotence?  Surely  it  argues  almost  a want  of 
faith,  that  we  should  think  so  much,  and  dwell  so  long,  upon 
the  fact  of  his  calling  one  poor  sinner  back  to  life  again.  Can 
we  not  imagine  that  he  would  almost  say  to  us,  as  he  once 
said  to  the  Jews,  “ I have  done  one  work,  and  ye  all  mar- 
vel.”! “ Marvel  not  at  this,  for  the  hour  is  coming  in  which 
all  that  are  in  the  graves  shall  hear  the  voice  of  the  Son  of 
Man,  and  shall  come  forth.”! 

Turn,  then,  from  the  thoughts  of  the  resurrection  of  Laza- 
rus, to  that  far  more  deeply  interesting  one  which  awaits 
yourselves.  What  a moment  will  that  be,  brethren,  when 
“ the  voice  of  the  trumpet,  sounding  long,  and  waxing  louder 
and  louder,”§  and  yet  the  voice  of  the  Son  of  Man  heard  far 
above  that  fearful  sound,  until  the  mountains  shall  be  moved 
by  it,  and  the  rocks  rent,  and  the  lights  of  heaven  darkened, 
and  the  powers  of  heaven  shaken,  and  all  those  ancient  sepul- 
chres in  which  the  silence  of  death  has  reigned  for  centuries, 
shall  re-echo  to  the  cry,  and,  in  obedience  to  its  summons,  be 
repeopled  with  their  living  multitudes,  and  cast  forth  the 
countless  crowds  of  their  inhabitants.  The  narrow  house  of 
the  grave,  in  which  our  bodies  shall  have  so  long  reposed, 
unable  to  retain  us  when  called  by  the  voice  of  the  Son  of 
Man ; the  very  chains  of  death  no  longer  sufficiently  power- 
ful to  bind  us  down  ; limb  by  limb,  sense  by  sense  returning, 
until  breath,  and  sight,  and  motion,  and  consciousness,  and 


♦John  V.  26.  t John  vii.  21.  t John  v.  28,  29.  § Exodus  xix.  19, 


272 


LECTURE  III. 


personal  identity,  are  all  thoroughly  restored,  and  wo  know 
and  feel  ourselves  to  be  the  same  poor,  helpless  creatures  that 
we  were  when  we  were  laid  among  our  kindred  clay.  What 
will  be  to  every  child  of  God  the  feelings  of  that  hour,  the 
unspeakable  blessing  of  recollecting,  at  the  first  moment  of 
returning  life,  that  he  is  not  alone;  that  he  was  made,  by  sove- 
reign grace,  a member  of  that  great  and  happy  family  who 
cannot  perish,  because  all  are  united,  closely,  everlastingly 
united  to  their  imperishable  Head,  to  him  whose  voice  they 
hear,  and  to  whom  all  the  judgment  of  that  great  day  has  been 
committed.  “ Of  them  w^hom  thou  gavest  me  have  I lost 
none,”*  was  one  of  the  latest  sentences  delivered  by  our  Lord 
in  the  days  of  his  flesh ; and,  if  the  words  of  the  prophet  be 
true,  “ Behold,  I and  the  children  which  God  hath  given  me,”f 
will  still  be  the  language  of  his  lips  upon  the  morning  of  the 
resurrection.  Who,  then,  can  anticipate  the  blessedness  of 
the  recollection  at  that  hour,  that  he  who  is  come  to  be  our 
Judge,  even  God  the  Son,  was  “ not  ashamed,”:]:  while  we 
were  toiling  and  travailing  upon  earth,  “ to  call  us  brethren  ;” 
that  we  had  been  permitted  even  then,  to  call  the  Most  High 
God  ‘‘Abba,  Father;”  that  God  the  Holy  Ghost  had  even 
there,  borne  witness  with  our  spirits  that  we  were  the  children 
of  God,  and  if  children,  then  heirs ; heirs  of  God,  and  joint 
heirs  with  Christ,  of  “ an  inheritance  incorruptible,  undefiled, 
and  that  fadeth  not  away,  reserved  in  heaven  for  us.”§ 

O,  it  is  well  often  to  endeavour  to  realize  this  solemn  scene  ; 
it  is  a powerful  corrective  to  the  follies  and  pleasures,  the 
ambition  and  pageantry  of  earth.  Brethren,  you  who  are 
still  in  the  world,  and  of  the  world,  suffer  for  a few  brief  mo- 
ments the  word  of  exhortation.  What  will  all  that  your  hearts 
are  at  present  filled  with,  all  that  your  hands  are  engaged  in, 
all  that  your  days  and  nights  are  now  employed  in,  avail  you, 
when  the  trumpet  of  the  arch-angel,  the  voice  of  God,  shall 
burst  the  sepulchre?  You  who  are  living  to  the  world  more 
than  unto  God,  I solemnly  charge  you  by  the  certainity  of  that 


•John  xviii.  9*  t Isaiah  viii.  18.  t Hebrews  ii.  11.  § 1 Peter  i.  4. 


LECTURE  IV 


273 


great  event  of  which  we  speak,  by  the  assurance  that  we  shall 
meet  before  the  tribunal  of  our  Lord  and  Saviour  Jesus  Christ, 
that  you  this  day  carry  away  with  you  an  abiding  impression 
of  death  and  judgment,  and  heaven  and  hell ; that  in  your 
most  thoughtless  hours,  amidst  the  giddy  throng  of  those  who, 
like  yourselves,  are  living  unto  pleasure,  and  therefore  dead 
while  they  live,  you  make  of  yourselves  this  solemn  inquiry, 
What  shall  it  profit  me,  if  I gain  the  whole  world,  and  lose! 
my  own  soul  ? or,  what  shall  I gfve  in  exchange  for  my 
soul  And  may  the  answer  be,  by  God’s  grace,  of  such  a 
nature,  that  you  may  resolve  now,  while  time,  and  life,  and 
sense  remain,  to  be  earnest  in  the  great  work  of  the  salva- 
tion of  your«soul ; now  to  cast  yourself  with  Mary  at  the  feet 
of  your  Redeemer,  now  to  strive  and  pray  that  you  may  be 
with  that  happy  family  of  whom  we  have  this  day  spoken, 
among  the  number  of  those  whom  “ Jesus  loveth  knowing 
for  your  consolation,  that  whom  “ he  loveth,”  he  “ loveth  unto 
the  end,”f  and  that  “ neither  death,  nor  life,  nor  angels,  nor 
principalities,  nor  powers,  nor  things  present,  nor  things  to 
come,  nor  height,  nor  depth,  nor  any  other  creature,  shall  be 
able  to  separate  us  from  the  love  of  God,  which  is  in  Christ 
Jesus  our  Lord.”:}: 


LECTURE  IV. 

St.  Matthew  xix.  16. 

“ And,  behold,  one  came  and  said  unto  him,  Good  Master,  what  good 
thing  shall  I do,  that  I may  have  eternal  life  ?” 

The  incident  in  our  Lord’s  history  which  we  intend  to  con- 
sider at  present  as  following  next  in  order  of  time,  among 
the  striking  events  in  the  Saviour’s  life,  to  that  which  was 
brought  before  you  in  the  last  discourse,  will  not  indeed  pos- 


♦ Matthew  xvi.  26. 


t John  xiii.  1. 


t Romans  viii.  38,  39. 


27i 


LECTURE  IV. 


sess  the  same  intense  or  breathless  interest,  but  we  may  hope, 
will,  by  God’s  grace^  be  quite  as  instructive,  quite  as  improv- 
ing. The  subject  of  it  is  our  Lord’s  interview  with  the  rich 
young  man,  related  with  little  variation  by  the  first  three  evan- 
gelists ; we  shall,  therefore,  take  St.  Matthew’s  narrative*  as 
our  ground-work,  filling  in  the  additional  details  of  the  story 
from  St.  Mark|  and  St.  Luke.:|:  “ And  when  Jesus  was  gone 
forth  into  the  way,  behold,  a certain  ruler  came  running,  and 
kneeling  to  him,  and  asked  him,  saying.  Good  Master,  what 
good  thing  shall  1 do,  that  I may  have  eternal  life 

The  character  of  the  applicant  is  almost  as  clearly  develop- 
ed by  this  opening  passage  of  the  narrative,  as  his  station  in 
life.  He  was  evidently  an  amiable,  warm-hearted ,»afrectionate 
young  man.  It  was  not  common  at  that  period  for  any  of  his 
order  to  seek  the  Saviour  of  the  world.  True  it  is,  that,  as 
we  have  seen,  Jesus  was  followed,  and  followed  readily,  by 
many,  but  they  were  usually  the  poor,  and  the  destitute,  and 
the  afflicted.  Indeed,  we  have  hitherto  only  heard  of  one 
ruler  who  ever  sought  him  for  the  purpose  of  spiritual  instruc- 
tion ; and  he  crept  to  his  lonely  dwelling  under  the  shadow 
of  the  night,  glad  to  escape  the  observation  and  the  sneers  of 
those  who  would  have,  no  doubt,  unkindly  criticised  a day- 
light visit.  There  was  no  such  apprehension  in  the  mind  of 
him  of  whom  we  speak,  Jesus  was  “ in  the  way,”  in  the  high 
road,  surrounded  by  his  disciples,  and  still  attended,  probably, 
by  many  of  “ the  great  multitudes,”  who,  as  we  are  told  in  the 
second  verse  of  the  chapter,  had  followed  him  out  of  Gallee, 
and  yet  this  young  ruler  came  “ running,”  and  boldly  and  openly 
acknowledged  his  respect  for  our  Lord  by  kneeling  at  his  feet, 
while  he  made  the  solemn  and  important  inquiry.  The  very 
terms  also,  in  which  his  question  was  expressed,  are  charac- 
teristic of  the  same  frankness  and  good  feeling.  Many  other 
applicants  had  called  our  Saviour,  “Master,”  but  I know  of 
no  other  instance  in  his  history,  in  which  he  was  addressed  as 
“ Good  Master  while  the  inquiry,  “ What  good  thing  shall 


* Matthew  xix.  16 — 22.  j Mark  x.  17 — 22.  t Luke  xviii.  10 — 23. 


LECTURE  IV. 


275 


I do,  that  I may  have  eternal  life  at  once  pronounces  the 
speaker  to  have  been  in  earnest  in  the  search,  and  although 
doubtless,  very  defective  in  his  views  of  divine  truth,  and 
probably  too  well  satisfied  with  his  own  imaginary  attain- 
ments in  religion,  yet  apparently  very  desirous  to  learn,  and 
not  unwilling  to  make  some  sacrifices,  and  to  expect  some 
difficulties  in  the  attainment. 

Our  Lord,  before  he  returns  any  reply  to  the  deeply  inter- 
esting inquiry,  comments  for  a moment  upon  the  singularly 
unusual  epithet,  which  the  young  man  had  applied  to  him. 
“ He  said  unto  him.  Why  callest  thou  me  good  ? There  is 
none  good  but  one,  that  is  God.” 

It  is  remarkable  that  Socinians  should  have  selected  so  slen- 
der a foundation  upon  which  to  build  so  largely  as  they  have 
done,  when  they  attempted  to  erect  upon  this  simple  declara- 
tion, the  ponderous  superstructure  of  a denial  of  the  Divinity 
of  our  Lord.  Here,  say  they,  is  a distinct  disavowal,  from 
the  lips  of  Christ  himself  of  all  right  to  the  title  of  essential, 
independent,  infinite  goodness,  which  belongs  to  God  alone ; 
therefore  does  he  equally  disavow  all  claim  to  that  identity, 
or  co-equality  with  Deity,  with  which  his  followers  would  in- 
vest him.  It  is,  however,  evident,  that  the  answer  of  our 
Lord  implies  no  such  disavowal.  The  young  man  came, 
earnestly  seeking  truth,  and  the  first  words  of  Christ  convey 
a very  important  portion  of  divine  truth  to  his  mind,  “ None 
is  good,”  essentially  and  perfectly,  but  God ; why,  therefore, 
callest  thou  me  good,  since  thou  hast  never  yet  been  taught, 
like  the  holy  Peter  and  the  spiritually  enlightened  Martha,  that 
truth,  which  flesh  and  blood  cannot  have  revealed  to  thee,  that 
I am  indeed  the  Christ,  the  Son  of  the  living  God,  co-equal  in 
dignity,  and  power,  and  goodness,  with  God  himself ; yea, 
that  I am  ‘ God  of  God,  light  of  light,  very  God  of  very  God.’ 
Had  the  young  ruler  professed  a belief  in  this  vital  truth  of 
the  religion  of  Jesus,  most  certainly  our  Lord  would  never 
have  called  in  question  the  propriety  of  his  epithet,  but  would 
have  confirmed  it,  as  he  did  the  declaration  of  Pilate  by  the 


276 


LECTURE  IV. 


strongest  possible  affirmative  and  acquiescence.  However 
for  the  moment,  let  this  pass  ; the  epithet  was  applied  in  kind- 
ness, though  in  ignorance,  and  the  exposure  of  that  ignorance 
is  sufficient.  Here,  then,  is  the  answer  to  the  question  ; If 
thou  wilt  enter  into  life,  keep  the  commandments.”  The 
young  man  saith  unto  him,  Which  ? Jesus  said.  Thou  know- 
est  the  commandments.  Thou  shalt  do  no  murder,  thou  shalt 
not  commit  adultery,  thou  shalt  not  steal,  thou  shalt  not  bear 
false  witness,  honour  thy  father  and  thy  mother,  and  thou 
shalt  love  thy  neighbour  as  thyself.” 

It  seems  at  first  sight  remarkable  that  this  reply  of  our  Lord 
should  differ  so  widely  and  so  importantly,  from  other  answers 
given  both  by  himself  and  by  his  disciples,  to  similar  inqui- 
ries. When,  for  instance,  the  Jews  asked  our  Lord  “ What 
shall  we  do  that  we  might  work  the  works  of  God,”*  Christ 
at  once  and  unhesitatingly  proposed  the  Gospel  to  them  ;f 
“ This  is  the  work  of  God,  that  ye  believe  on  him  whom  he 
hath  sent.”  So,  again,  his  disciples,  in  answer  to  similar  in- 
quiries, replied,  Believe  on  the  Lord  Jesus  Christ,  and  thou 
shalt  be  saved.”  Why,  then,  was  our  Lord’s  reply  so  re- 
markably different  upon  the  present  occasion  ? Did  he  indeed 
intend  that  all  around  him  should  suppose  that  obedience  to 
the  commands  of  God,  such  a poor,  miserable,  imperfect  obe- 
dience, as  even  the  best  of  men  could  offer,  would  open  the 
doors  of  the  kingdom  of  heaven  ? If  so,  then  indeed  “ is  our 
preaching  vain,  and  your  faith  is  vain  also;”:j:  nay,  then  was 
the  blood  of  the  only-begotten  Son  of  God  wasted  upon  Cal- 
vary, and  we  must  reverse  the  apostle’s  declaration,  and  say, 
We  are  not  under  grace,  but  under  the  law. 

Doubtless  there  is  some  other  and  some  better  explanation 
of  our  Lord’s  reply,  and  more  in  accordance  with  the  whole 
tenor  of  his  precepts  and  his  doctrines,  than  this.  Probably 
we  shall  discover  it  in  the  state  of  mind  of  him  whom  he  ad- 
dressed ; he  was  a man  evidently  living  under  the  covenant  of 
works,  and  our  Lord  simply  meets  him  upon  his  own  ground. 


• John  vi.  28. 


t John  vi.  29. 


t 1 Corinthians  xv.  14. 


LECTURE  IV. 


277 


He  inquires  what  particular  commandment  he  must  obey,  that 
he  might  enter  into  life.  He  saith  unto  him,  Which?  Christ 
repeats  almost  the  whole  of  the  second  table.  The  young 
man,  not  at  all  aware  of  the  spirituality  of  the  law  of  God,  and 
therefore  not  abashed  at  the  extent  of  its  requirements,  an- 
swered and  saith  unto  him,  “All  these  things  have  I kept 
from  my  youth  up,  what  lack  I yet?”  This  is  often  supposed 
to  be  the  language  of  presumption  and  self-conceit;  it  rather 
appears  to  be  the  language  of  ignorance  and  honest  inquiry. 
There  is  little  doubt  that,  viewing  the  decalogue  as  the  gene- 
rality of  the  Jews  of  our  Saviour’s  time  were  in  the  habit  of 
doing,  this  young  man,  carefully  educated  in  all  outward  ob- 
servances, and  very  little  acquainted  with  the  state  of  his  own 
heart,  might  really  have  believed  that  what  he  said  was  the 
language  of  truth,  and  that  seeing  only  as  man  sees,  and  judg- 
ing as  man  judges,  he  had  kept  all  these  things  from  his  youth 
up.  He  was  now,  therefore,  precisely  in  that  state  best 
adapted  to  the  test  which  our  Lord  was  about  to  apply.  His 
attention  had  been  distinctly  called  to  the  requirements  of  that 
covenant  of  works  within  which  he  stood,  and  to  the  power 
of  his  own  heart  for  fulfilling  its  demands ; and  knowing, 
even  to  the  degree  to  which  he  knew  it,  the  exceeding  breadth 
of  the  law  of  God,  and  the  extreme  weakness  of  the  heart  of 
man,  he  could  yet  confidently  make  the  inquiry,  “ What  lack 
I yet?”  ‘I  do  not  find  these  things  difficult,  I have  never 
found  them  so ; tell  me,  then,  what  remains  for  me  to  do ; 
show  me  something,  if  there  be  any  thing  so  difficult,  that  I 
cannot  achieve : I long  ardently  for  heaven ; I burn  wdth  the 
desire  of  meriting  its  joys ; no  command  so  arduous  that  I 
shall  not  attempt  it,  few  so  impracticable  that  I shall  not  fulfil 
them.’ 

“ Now,  when  Jesus  heard  these  things,  he  beholding  him, 
loved  him.”  He  loved  his  zeal,  his  ardour,  his  early  obedi- 
ence, his  present  anxiety  and  hopefulness ; and  said  unto  him, 
“Yet  lackest  thou  one  thing:  if  thou  wilt  be  perfect,  go  thy 
way,  sell  that  thou  hast,  and  give  to  the  poor,  and  thou  shalt 
24 


278 


LECTURE  IV. 


have  treasure  in  heaven,  and  come,  take  up  the  crosj,  and  fol- 
Jow  me.” 

What  a test  was  this  for  his  new-born  desires  after  heaven  ; 
what  a touchstone  for  his  sincerity ! What  a trial  of  the 
power  of  the  law,  to  convict  of  disobedience  all  who  profess  to 
keep  it ! But  was  it  nothing  more  ; was  there  no  gospel  hid- 
den in  this  brief  command?  Shall  we  who  hear  these  words, 
presume  to  say  that  Christ  never  preached  faith  to  this  inqui- 
rer ? Why,  what  was  implied  by  inviting  him  to  take  up  the 
cross  and  to  follow  Jesus  ? It  was  the  very  language  in  which 
he  called  almost  every  one  of  the  disciples ; they  doubted  not 
the  meaning ; they  knew,  that  in  following  Christ,  they  were 
to  acknowledge  him  as  the  Messiah  of  God ; and  they  knew, 
that  in  taking  up  the  cross,  they  assumed  no  imaginary  bur- 
den, but  were  to  bear  the  opposition  and  contempt,  the  perse- 
cution  and  malevolence,  of  their  fellow-men,  until  that  cross 
on  earth  should  be  exchanged  for  the  crown  in  heaven. 

Doubtless  the  young  ruler  also  knew  it  well ; he  could  not 
but  know,  the  claim  which  so  many  had  already  acknowledg- 
ed, and  which  all  might  see,  in  the  prophecies  fulfilled,  and  in 
the  miracles  wrought  by  him  who  thus  invited  him.  But  then 
he  knew  too  well,  the  pains  and  penalties  to  which  such  an 
acknowledgment,  and  such  an  association  with  the  Saviour, 
would  expose  him  ; and  when  he  thought  of  coming  years  of 
penury,  and  then  looked  back  upon  the  comforts  and  the  luxu- 
ries which  had  become  absolutely  necessary  to  his  happiness , 
and  when  he  viewed  the  poor  and  poverty-stricken  company 
who  surrounded  the  Saviour,  and  then  asked  himself, — And 
am  I to  mingle  in  this  train  ? to  follow  this  despised  Naza- 
rene  ? to  sit  down,  day  by  day,  with  that  Galilean  publican  ? 
to  associate  with  those,  no  doubt  excellent  men,  but  still  un- 
polished and  uncivilized  fishermen,  and  part  with  all,  sell 
every  thing,  give  up  every  thing,  abandon  every  acquaintance 
and  cast  in  my  lot,  not  for  a day,  or  for  a year,  but  for  ever, 
with  persons  who  never  knew  the  enjoyment,  and  therefore 
never  felt  the  loss,  of  the  refinements  amidst  which  1 live  ? O, 


LECTURE  IV.  279 

it  is  too  much  : heaven  is  too  dearly  purchased  at  such  a costly 
sacrifice  I 

Who  can  be  surprised  at  the  result?  It  must  infallibly  be 
the  same  in  every  case,  where  man,  poor,  frail,  sinning  and 
sinful  man,  attempts  to  stand  upon  the  covenant  of  works,  and 
to  enter  heaven  by  his  obedience.  It  may  endure  for  a time, 
and  to  the  outward  view,  which  weighs  no  motives,  and  mea- 
sures only  by  the  eye,  it  may  appear  fair  and  plausible ; but 
the  day  must  come  when  some  difficult  test  will  be  proposed, 
some  trial  of  our  patience  or  of  our  love,  from  which  unassist- 
ed nature  shrinks  back,  quite  terrified  and  baffled,  and  the 
covenant  of  works  is,  even  to  the  apprehension  of  the  least  ob- 
servant, for  ever  broken  and  destroyed.  So  was  it  in  the  case 
before  us;  all  this  young  man’s  hope  of  heaven  was  built 
upon  his  implicit  obedience : a single  test  decides  its  utter 
worthlessness.  When  he  inquired,  “ What  lack  I yet?”  he 
probably  thought  that  the  answer  could  contain  no  demand 
with  which  he  could  not  most  fully  and  most  cheerfully  com- 
ply. So  different  was  the  event,  so  thoroughly  and  entirely 
was  he  discomfited,  that  he  appears  not  to  have  hazarded  ano- 
ther word,  and  we  know  not  that  he  ever  courted  another  in- 
terview. All  that  inspiration  has  recorded,  which  certainly 
does  not  forbid  our  hope  that  his  sorrow  was  one  day  turned 
into  joy,  though  it  says  nothing  to  encourage  it,  is,  that  “ When 
the  young  man  heard  that  saying,  he  went  away  sorrowful, 
for  he  had  great  possessions.” 

My  brethren,  if  we  were  to  search  from  end  to  end  the 
matchless  history  in  which  we  are  engaged,  I know  not  that 
we  could  select  an  incident  which  appears  more  peculiarly 
adapted  to  a large  proportion  of  this  congregation,  than  the 
story  you  have  just  heard.  How  many  are  there  at  this  mo- 
ment within  these  walls,  who  answer,  in  many  respects  at 
least,  to  the  character  of  him  of  whom  we  have  been  speak- 
ing ! Young,  rich,  noble,  well-informed,  virtuous,  amiable, 
affectionate,  and  in  addition  to  all  these,  coming  voluntarily, 
coming  readily,  with  a real  and  earnest  desire  to  know  what 


280 


LECTURE  IV. 


they  “ shall  do  to  inherit  eternal  life.”  It  is  a comfort  to 
every  Christian  minister  to  find  that  even  where  there  were  no 
spiritual  attainments  to  attract  the  affection  of  the  Saviour, 
our  Divine  Master  “ loved”  inquirers  such  as  these.  He  did 
not  say,  as  many  a human  teacher  would  have  said,  in  such 
a case  as  that  before  us.  There  is  no  hope  of  such  a man,  so 
much  ignorance,  so  m.uch  inconsistency,  listening  to  me  to- 
day and  living  to  the  world  to-morrow  : No  1 a compassionate 
Saviour  gladly  seized  the  opportunity  that  was  offered  him,  and 
while  he  felt  kindly  towards  him,  he  spoke  kindly  to  him, 
and  seemed  almost  as  sorrowful  when  that  young  ruler  turn- 
ed aside,  uninfluenced  and  unconverted,  as  when  weeping  over 
the  devoted  city  of  Jerusalem.  But  then,  brethren,  while  we 
thus  mark  the  feeling  with  which  our  divine  Master  contem- 
plated such  a case  as  this,  we  must  not  overlook  the  manner 
of  his  treatment.  It  was,  as  we  have  seen,  a very  striking 
and  peculiar  instance,  and  yet  our  Lord  did  not  modify  his 
message  to  meet  the  emergency  of  it ; there  was  no  change, 
no  diminution  of  requirement,  because  the  applicant  was  rich, 
and  a ruler.  Our  Lord  addressed  the  self-same  command  to 
him,  that  he  had  to  the  poorest  fisherman,  or  the  most  despis- 
ed and  degraded  publican,  “ Leave  that  thou  hast,  and  follow 
me.”  Whether  it  were  a thousand  acres,  or  one  poor  fishing 
net,  makes  no  distinction  in  the  sight  of  God.  This  was  the 
command,  no  doubt  peculiar  to  that  time;  but  still,  as  long  as 
it  was  required  at  all,  it  was  required  of  each,  and  every  one. 
The  great  truth,  then,  which  we  would  deduce,  is  this : that 
the  demands  of  the  Gospel  never  vary  with  the  rank,  or  sta- 
tion, or  age,  or  feelings  of  the  person  to  whom  they  were  ad- 
dressed. As  much  is  required  of  the  highest,  as  of  the  lowest ; 
the  same  is  required  of  the  richest,  as  of  the  poorest. 

We  say,  then,  to  you  who  are  among  the  class  of  inquirers 
to  whom  we  have  already  alluded,  that  God  speaks  as  plainly, 
that  Christ  addresses  himself  as  authoritatively  to  you,  as  he 
does  to  the  poorest  and  most  destitute  who  throng  our  aisles. 
Have  you,  for  instance,  come  hither  this  day,  really  making 


LECTURE  IV. 


281 


the  inquiry  in  earnest,  “ What  lack  I yet?”  Then  must  you 
learn,  whatever  be  your  age,  or  rank,  or  station  in  society, 
that  we  have  but  one  answer,  never  modified,  never  changed. 
The  Lord  Jesus  Christ  says  to  every  individual  among  you, 
“ Come,  follow  me.”  I am  still  going  through  the  world,  ac- 
companied by  a little  flock,  whose  rule  of  life,  whose  motives, 
pleasures,  and  desires,  differ  as  widely  from  the  great  mass  of 
mankind,  and  are  perhaps  as  foreign  to  your  taste,  as  the  habits 
of  those  Galilean  fishermen  were  to  that  young  ruler.  Never- 
theless, if  you  will  follow  me,  you  must  be  one  of  this  little 
company : yes,  however  it  may  oppose  all  your  preconceived 
opinions,  you  must  cast  in  your  lot  with  the  people  of  God  : 
you  must  commence  the  life  of  faith  ; you  must  leave  off  all 
dependence  upon  your  own  merits,  your  own  righteousness, 
and  trust  simply  and  implicitly  to  what  I have  already  done, 
by  pouring  forth  my  blood  upon  the  cross,  to  reconcile  you  to 
God,  and  you  must  live  a life  of  holy  obedience  and  prepared- 
ness for  my  kingdom  and  glory,  the  world  being  crucified 
unto  you,  and  you  unto  the  world.  And  this  you  cannot  do 
in  any  age,  or  in  any  society,  without  differing  widely  from 
the  multitude  ; without  taking  the  word  of  God  simply  and 
absolutely  for  the  daily  guide,  and  the  only  guide  of  your 
actions,  and  practically  opposing,  by  your  conduct,  the  opinions 
of  all  around  you,  when  they  run  counter  to  that  revealed  will. 

How  many  are  there  even  among  ourselves,  of  whom  we  are 
compelled  to  say,  when  such  a test  as  this  is  produced,  “Yet 
lackest  thou  one  thing  ;”  the  heart  has  never  yet  been  truly 
thus  given  to  God  in  Christ  Jesus.  This  is  the  one  thing 
which  carries  a thousand  others  in  its  train.  Because  yofl 
have  not  given  your  heart  to  God,  therefore,  there  cannot  be 
this  real,  vital  change  of  life ; therefore,  there  cannot  be  this 
conscientious  renunciation  of  the  sinful  pleasures  and  follies 
of  the  world;  therefore,  there  is  not  this  hearty  desire,  by  all 
holy  obedience  and  separation  from  the  world,  to  follow  Christ. 
You  may  take  a certain  degree  of  pleasure  in  hearing  his 
word,  or  attending  his  ordinances,  aqd  with  respect  to  (hem 

24# 


282 


LECTURE  IV. 


you  may  be  able  to  say,  All  these  things  have  I kept  from 
my  youth  up  ; but  then  you  consider  this  perfectly  compatible 
with  just  as  large  and  as  unnecessary  an  intercourse  with  the 
world,  as  the  most  devoted  of  its  followers.  And  you  satisfy 
your  consciences  by  saying,  that,  as  you  do  not  see  these 
things  in  the  same  light  as  others  do,  who  condemn,  or  disal- 
low them,  to  you,  they  are  immaterial.  Doubtless  the  young 
ruler,  as  he  walked  away  in  sorrow  from  our  Lord,  contented 
himself  with  precisely  the  same  plea,  and  reconciled  himself 
to  the  course  he  was  taking,  by  lamenting  that  so  good  a man 
as  Jesus  should  have  so  much  undervalued  all  the  good  works, 
of  which  he  told  him,  and  should  know  so  little  of  the  world 
as  to  require  a sacrifice,  so  unreasonable  and^so  preposterous  ; 
and  thus  resolved,  like  many  among  ourselves,  to  continue 
his  own  course,  only  deeply  regretting  that  it  was  quite  out  of 
his  power  to  follow  the  Saviour’s  recommendation.  Brethren, 
what  can  we  say  which  shall  influence  persons  such  as  you 
are  ? of  all  classes,  the  most  difficult,  the  most  unassailable. 
Shall  we  urge  you  to  weigh  these  pleas  in  the  balance  of  the 
sanctuary,  that  yon  may  learn  their  utter  worthlessness  1 
Shall  we  entreat  you  to  look  at  these  things  by  the  light  of 
eternity,  that  you  may  see  them  in  their  true  colours?  Or, 
shall  we  adopt  a different  method,  and,  discarding  the  terrors 
of  the  Lord,  only  assure  you  that  even  at  the  very  moment 
when  you  are  thus  virtually  forsaking  Christ,  and  rejecting 
your  own  salvation,  Jesus  loves  you,  and  is  as  anxious  as  he 
ever  was  that  you  should  decide  differently,  and  that  he  even 
now  beseeches  you  by  us,  “ Be  ye  reconciled  to  God.”  But, 
then,  Christ  loved  this  ruler  also,  and  yet  he  suffered  him  to 
depart  in  sorrow  from  his  presence,  rather  than  diminish  one 
iota  of  his  demand  upon  him,  although  it  was  to  be  thrown 
into  the  scale  against  the  salvation  of  a soul.  So  it  is  with 
you  to  whom  we  are  speaking  ; we  do  not  scruple  to  say  that 
the  Lord  Jesus  loves  you  now,  because  he  sees  much  that 
when  directed  by  new  motives,  and  tending  to  new  results, 
when  flowing  from  the  love  of  God,  and  tending  to  the  glory 


LECTURE  IV. 


2S3 


of  God,  will  become  truly  and  positively  lovely  : but  then 
neither  must  we  hesitate  to  declare  that  unless  his  promises 
be  accepted,  his  commands  obeyed,  his  requirements  fulfilled, 
unless  you  close  with  the  offers  of  the  Lord  Jesus  Christ,  and 
receive  him,  and  by  his  grace  become  one  with  him  and  he 
with  you,  this  love  can  only  be  succeeded  in  his  mind  by  those 
feelings  of  regret  with  which  a merciful  judge  pronounces  the 
sentence  that  consigns  the  delinquent  to  utter  and  irremediable 
destruction. 

Brethren,  we  say  this,  not  in  anger  but  in  sorrow,  that  the 
most  painful  feature  of  our  ministry  among  you — so  painful 
that  it  almost  tempts  us  at  times  to  abandon  it  in  despair — is 
the  knowledge  that  you  will,  some  at  least  among  you,  hear 
the  plainest  and  most  appalling  truths  of  the  gospel,  the  ear- 
nest, urgent  calls  to  follow  Christ,  the  command  to  come  out 
and  be  separate  from  a world  lying  in  wickedness,  and  after 
all,  actually  do  not  reach  even  that  point  at  which  the  ruler 
of  whom  we  speak,  fell  short  of  heaven  ! You  do  not  obey 
the  command,  and  you  do  not  go  away  sorrowful  that  you 
can  disobey  it ; you  return  in  many  cases,  only  to  plunge  the 
deeper  into  sins  and  follies,  which  your  hearts  condemn.  We 
can  only  say,  God  be  merciful  to  us  sinners  ! 

“ When  Jesus  saw  that  he  was  very  sorrowful,  he  looked 
round  about,  and  said  unto  his  disciples.  How  hardly  shall 
they  who  have  riches  enter  into  the  kingdom  of  God  !”  This 
may  be  considered  as  the  moral  of  the  story,  the  extreme  in- 
crease of  difficulty  which  worldly  possessions  cast  in  the  way, 
to  the  attainment  of  the  heavenly  glory.  You  may  attempt 
to  modify  the  declaration  by  adopting  the  addition  which  we 
meet  with  in  St,  Mark,  “ How  hard  is  it  for  them  that  trust 
in  riches,  to  enter  into  the  kingdom  of  God  !”*  but  then,  breth- 
ren, where  are  they  to  be  found  who  really  possess  wealth, 
and  never  trust  in  it ; who  knowing  that  they  can  say  to  their 
souls,  “ Soul,  thou  hast  much  goods  laid  up  for  many  years,”f 
can  still  say,  “ Give  us  this  day  our  daily  bread,”  with  a 


* Mark  X.  24. 


t Luke  xii.  19. 


284 


LECTURE  I\. 


heart  as  simply  dependent  upon  their  Father  which  is  in  hea- 
ven, for  the  food  which  that  day’s  necessities  require,  as  the 
man  who  is  literally  compelled  to  look  upward  for  his  dailj 
sustenance,  and  to  gain  his  daily  bread,  by  God’s  blessing 
upon  his  daily  labour  ? No  ! experience  tells  us,  that  except 
in  some  few,  rare,  and  blessed  instances,  it  cannot  be  ; that 
the  man  who  possesses  an  abundance,  will  find  the  difficulty 
of  a simple  faith  immeasurably  increased.  He  has  something 
to  look  to  beside  God  ; and  almost  imperceptibly,  that  secon- 
dary source  of  comfort  and  consolation  will  encroach  upon 
the  attention,  and  love,  and  devotedness,  and  dependence, 
which  belong  to  God  alone,  and  in  his  mind  will  occupy  the 
place  of  Deity.  Who  is  there  that  knows  his  own  heart,  who 
will  for  a moment  doubt  it  1 Is  there  any  individual  present, 
blessed  even  with  a competency  of  this  world’s  goods,  who 
does  not  feel  that  there  are  times  when  they  greatly  clog  his 
footsteps  on  the  heavenward  road  ; many  customs  which  he 
would  not  imitate,  many  habits  which  he  would  not  adopt, 
many  pleasures  which  wean  the  soul  from  God,  and  of  which 
he  would  not  be  partaker  but  for  the  allurements  by  which  he 
is  surrounded.  May  we  not  ask  almost  every  individual 
among  you,  are  you  not  conscious  that  you  should  at  this 
hour  have  been  much  nearer  to  the  kingdom  of  God,  if  yours 
had  been  a harder  and  more  difficult  path  through  life  than 
your  worldly  circumstances  have  made  it?  But,  perhaps,  it 
is  vain  to  seek  the  truth  of  this  from  him  who  has  never 
known  but  one  station  in  society ; only  ask  the  man,  then, 
who  has  had  a personal  experience  of  the  effect  of  both  adver- 
sity and  prosperity,  of  poverty  and  wealth,  which  state  he  felt 
to  be  most  conducive  to  the  spiritual  interests  of  his  soul  ? in 
which  he  sought  God  the  most  earnestly,  in  which  he  walked 
with  him  the  more  closely,  in  which  his  communion  with  God 
was  the  most  heartfelt,  humble  and  sincere?  We  do  not 
hesitate  to  assert  that  he  will  say  at  once,  “ My  days  of  pov- 
erty ; when  I was  the  possessor  of,  it  may  be,  but  a single 
room,  when  all  that  I had  was  the  produce  of  my  labour 


L E C T U K E IV. 


285 


during  the  day  that  was  passing  over  me,  there  was  then  no 
cloud  between  me  and  my  God,  nothing  that  hindered  the  as- 
cent of  my  prayers  to  him,  or  the  descent  of  his  spiritual  mer- 
cies upon  me : if  I was  not  a happier,  I was  certainly  a holier 
man,  than  now,  when  surrounded  by  every  comfort  and  every 
luxury  which  heart  can  desire.  And,  therefore,  our  Lord 
truly  added,  adopting  a proverbial  expression  of  the  East,  “ It 
is  easier  for  a camel  to  go  through  the  eye  of  a needle  than 
for  a rich  man  to  enter  into  the  kingdom  of  God.”  When  his 
disciples  heard  it  they  were  exceedingly  amazed,  saying,  not 
“ How  then  shall  this  rich  young  ruler  hope  for  salvation  ?” 
but,  “ Who  then  can  be  saved  ?”  Brethren,  it  is  important  to 
mark  this  inquiry  of  the  apostles,  because  it  throws  much  light 
upon  the  meaning  of  our  Lord.  Riches  are  comparative, 
and,  probably,  almost  every  one  among  you,  when  he  reads 
the  story,  determines  that  the  amount  of  wealth  which  consti- 
tuted a rich  man  in  our  Lord’s  acceptation  of  the  term,  was 
an  abundance,  no  doubt  common  in  Eastern  countries,  but 
such  as  falls  to  the  lot  only  of  the  more  privileged  classes  in 
our  less  genial  clime,  or,  at  any  rale,  was  most  unquestiona- 
bly something  more  than  he  possesses.  The  very  question 
of  the  disciples  refutes  this  prevalent  opinion ; they  were  poor 
themselves,  and  like  all  men  in  their  station,  their  idea  of 
what  should  constitute  wealth  would  be  but  moderate,  and  yet 
they  ask,  ‘‘  Who  then  can  be  saved  ?”  evidently  understand- 
ing our  Lord  to  speak  not  of  the  overgrown  possessors  of  un- 
told thousands,  but  of  the  great  majority  of  mankind  ; or  their 
inquiry  would  have  been  particularly  pointless  and  unmean- 
ing. Neither  does  our  Lord  utter  one  word  which  is  calcula- 
ted to  diminish  the  difficulty,  or  to  correct  their  misapprehen- 
sion ; He  simply  replies,  “ With  men  this  is  impossible,”  “ but 
not  with  God,”  “ for  with  God  all  things  are  possible.” 

Be  assured  then,  brethren,  that  the  moral  speaks  almost  to 
every  individual  amongst  us ; few,  very  few  at  least  in  the 
middle  classes  of  society,  who  can  escape  its  point.  If  you 
enjoy  a competency,  if  you  are  blessed  with  a large  and  libera) 


286 


LECTURE  IV. 


allowance  of  the  good  things  of  this  world,  you  have  enough 
to  clog  your  wheels,  to  narrow  the  way,  and  to  straiten  the 
gate  to  everlasting  life.  Learn  then,  however  men  may  speak 
of  it,  that  the  eternal  salvation  of  a soul,  although  entirely  the 
work  of  free  and  sovereign  grace,  is  to  every  individual,  and 
more  especially  to  those  surrounded  by  the  luxuries  of  life,  a 
matter  of  the  extremest  difficulty,  and  requiring  the  most 
earnest,  persevering,  intense  application  of  all  the  powers  of 
the  mind,  and  all  the  efforts  of  the  will.  Every  declaration, 
even  every  single  expression  in  the  word  of  God,  is  calcu- 
lated to  convey  this  solemn  truth:  an  apostle  declares,  that 
even  the  righteous  shall  scarcely  be  saved ; our  Lord  himself 
does  not  merely  say,  “ Strive  to  enter  in  at  the  strait  gate,” 
as  our  translation  renders  it,  but  “ agonize”  to  enter  in.  And 
can  you  hope  that  heartless  efforts,  cold  prayers,  listless  en- 
deavours, divided  affections,  will  come  up  to  the  requirements 
which  such  words  and  such  declarations  convey  ? you  feel 
that  they  cannot,  you  acknowledge  at  the  very  time  that  you 
are  guilty  of  such  feebleness  of  effort,  such  indecision  of  wdll, 
such  vacillation  of  purpose,  that  these  can  never  be  the  marks 
of  men  who  are  really  born  again  of  the  Spirit,  and  renewed 
after  the  image  of  Him  that  created  them,  or  walking  in  ih^t 
path  of  which  your  Lord  has  said,  “ Strait  is  the  gate,  and 
narrow  is  the  way  that  leadeth  unto  eternal  life,  and  few  there 
be  that  find  it.” 

Suffer  me,  however,  to  leave  this  to  your  own  consideration 
and  prayer,  adding  only  a single  sentence : Blessed  be  God, 
for  Jesus  Christ,  none  ever  sought  that  strait  and  narrow  way 
in  vain  ; “ With  man  it  is  impossible,  but  not  with  God ;”  he 
has  made  that  w'ay  so  plain,  that  “ the  wayfaring  man,  though 
a fool,  shall  not  err  therein  but,  then,  it  is  the  wayfaring 
man  w^ho  is  contented  to  be  accounted  a fool  for  Christ’s  sake, 
and  who  will  not  take  one  step  but  at  his  bidding,  or  venture 
to  go  one  yard  out  of  that  path  in  which  he  can  discern  the 
print  of  the  Saviour’s  feet,  for  all  the  wealth  and  splendour  of 


* Isaiah  xxxv.  8. 


LECTURE  . 


287 


the  world.  Be  resolved  by  God’s  grace,  ye  rich  and  noble, 
to  become  such  wayfaring  men  as  these,  and  the  gate  of  hea- 
ven is  as  widely  open  to  you.  as  to  the  poorest  follower  of  the 
Lord,  and  you  shall  sit  down  with  many  a Dives,  as  well  as 
many  a Lazarus,  in  the  kingdom  of  our  Father. 


LECTURE  V. 

Luke  xix.  9. 

“ And  Jesus  said  unto  him,  This  day  is  salvation  come  to  this  house, 
forasmuch  as  he  also  is  a son  of  Abraham.” 

There  are  few  things  more  affecting,  even  to  the  natural 
heart,  than  to  listen  to  the  prognostication  of  evils  about  to 
befall  those  we  love,  and  yet  over  which  we  have  no  control : 
to  hear  them  speak  of  coming  woes  which  we  cannot  avert, 
of  threatening  adversities  which  we  possess  no  means  of  alle- 
viating, of  sorrows  which  we  must  not  share.  At  the  period 
of  the  history  at  which  we  are  now  arrived,  this  trial  was  pre- 
paring for  the  disciples  of  our  Lord.  Twice  before  had  he 
darkly  and  distantly  alluded  to  the  awful  scene  which  awaited 
him  in  Jerusalem,  but  as  the  time  drew  nigh,  it  might  indeed 
be  said,  “ Lo,  now  speakest  thou  plainly,  and  speakest  no 
proverb.”  “ Jesus  going  up  to  Jerusalem,”  says  St,  Matthew, 
“ took  the  twelve  disciples  apart  in  the  way,  and  said  unto 
them.  Behold  we  go  up  to  Jerusalem,  and  the  Son  of  man  shall 
be  betrayed  unto  the  Chief  Priests  and  unto  the  Scribes,  and 
they  shall  condemn  him  to  death,  and  shall  deliver  him  to  the 
Gentiles,  to  mock,  and  to  scourge,  and  to  crucify  him,  and  the 
third  day  he  shall  rise  again.”* 

It  is  not  easier  to  imagine  plainer  facts  conveyed  in  more 
simple  language.  We  should  have  thought  that  to  have  mis- 
understood such  warnings  would  have  been  difficult ; but  not 


* Matthew  XX.  17. 


288 


LECTURE  V. 


to  have  been  deeply  moved  and  affected  by  them,  impossible. 
St.  Matthew  and  St.  Mark  are  silent  upon  this  point,  but  St. 
Luke  adds,  immediately  after  the  observation  of  our  Lord 
which  I have  just  read  to  you,  “ And  they  understood  none 
of  these  things  ; and  this  saying  was  hid  from  them,  neither 
knew  they  the  things  which  were  spoken.”*  Perhaps  this 
was,  in  mercy,  permitted  by  God,  that  while  enough  might  be 
understood,  to  render  them  more  than  ever  anxious  to  hang 
upon  every  word  which  proceeded  from  the  Saviour’s  lips,  and 
enough  to  satisfy  them  in  after  days,  that  all  was  known,  dis- 
tinctly and  perfectly,  to  him  who  gave  himself  a willing  sacri- 
fice ; the  rest  might  be  for  the  present  hidden  from  their  view, 
lest,  as  the  apostle  expresses  it,  “ they  should  be  swallowed 
up  with  overmuch  sorrow,”*]’  and  in  the  dreary  apprehension 
of  the  future  lose  every  present  joy  and  present  blessing.  How 
many  are  the  instances  in  passing  through  life,  in  which,  if 
we  knew  that  the  affection  lavished  upon  us  was  manifesting 
itself  for  the  last  time,  that  the  counsel  offered  us  could  be 
repeated  no  more,  the  corroding  future  would  destroy  the 
present,  and  render  it  at  once  wretched  and  unprofitable. 

This  “ blindness  to  the  future,  kindly  given,”  was  evidently, 
at  least  in  part,  bestowed  on  the  present  occasion ; had  it  not 
been,  it  were  impossible  that  this  most  solemn,  most  awful 
prediction  of  thickly  coming  trials  and  sufferings,  yea  even  of 
death  itself,  should  only  have  formed  the  prelude  to  one  of 
the  most  ambitious  requests  ever  proffered  to  the  Saviour,  dur- 
ing his  earthly  sojourn.  It  would  appear  from  the  language 
both  of  St.  Matthew  and  St.  Mark,  that  those  words  of  awful 
and  terrible  prediction  had  scarcely  passed  his  lips,  when  the 
mother  of  James  and  John  drew  near  with  her  sons,  worship- 
ping him,  and  desiring  a certain  thing  of  him. 

Before  we  consider  her  petiti9n,  let  us  recollect  for  a mo- 
ment, what  the  scriptures  reveal  concerning  her  who  proffered 
it ; for  we  shall  have  need  of  all  our  charity.  It  is  well,  when 
we  are  about  to  hear  that  which  may  lower  the  character  of 


* Luke  xvii.  34. 


t 2 Corinthians  ii.  7. 


L E C TU  R E V . 


269 


Others,  to  endeavour  for  our  own  sakes  to  call  to  mind  what 
we  are  able  of  the  brighter  and  better  portions  of  their  conduct, 
and  thus  to  neutralize  the  poison  which  is  too  often  secreted 
even  in  the  renewed  heart,  and  manifests  itself  in  the  bitter- 
ness and  unkindness  with  which  a single  fault  will  be  visited, 
although  it  be  preceded  and  followed  by  a thousand  virtues. 

The  person,  then,  of  whom  we  speak  was  Salome,  one  of 
those  truly  pious  and  devoted  women,  who  attended,  through 
weal  and  wo,  upon  the  footsteps  of  our  Lord ; followed  him  to 
the  judgment-seat  and  to  the  cross,  and,  unterrified  by  the  hor- 
rors of  that  dreadful  scene,  remained  when  others  had  forsa- 
ken him  ; felt  the  fearful  shaking  of  the  earthquake,  witnessed 
the  supernatural  darkness,  heard  his  last  triumphant  cry,  and 
at  length,  when  all  was  finished,  accompanied  his  body  to  the 
sepulchre,  and  only  retired  from  the  heart-rending  scene  to 
prepare  the  spices  for  the  embalming  of  him,  whom  she  so  devo- 
tedly loved  when  living,  and  so  fearlessly  honoured  when  dead. 

Salome  then  came,  evidently  at  her  son’s  request,*  to  Jesus, 
“ desiring  a certain  thing  of  him.  And  he  said  unto  her, 
What  wilt  thou  ?”  We  are  often  told  on  other  occasions,  that 
“ Jesus  knew  their  thoughts,”  and  doubtless  he  did  so  here ; 
and  yet  he  would  have  those  thoughts  expressed  before  he  no- 
ticed the  petition  they  were  engaged  upon.  What  he  did  that 
day  on  the  road  to  Jerusalem,  he  does  at  the  present  moment 
on  the  throne  of  his  glory.  He  knows  the  most  secret  desire 
that  is  at  this  moment  bursting  into  life  in  every  heart  here 
present;  but  this  will  not  insure  the  fulfilment  of  that  desire, 
however  praiseworthy.  He  still  says,  “What  wilt  thou?” 
Let  the  thought  ascend  in  aspiration,  let  the  desire  find  utter- 
ance in  prayer,  “ Call  upon  me  ip  the  day  of  trouble,  and  I 
will  deliver  thee,  and  thou  shalt  glorify  me.”f  “ She  saith 
unto  him.  Grant  that  these  my  two  sons  may  sit,  the  one  on 
the  right  hand  and  the  other  on  thy  left,  in  thy  kingdom.” 

Ambitious  this  request  most  certainly  was,  and  as  such, 

♦ Mark  x.  35.  Where  the  request  is  attributed  to  the  children  themselves, 
t Psalm  1.  15. 

25 


290 


L E C T U K E V . 


must  unequivocally  and  decidedly  be  condemned  ; and  yet  it 
seemed  to  imply  a faith  which  it  is  difficult  not  to  honour. 
Our  Lord  had  just  spoken  of  betrayals,  and  mockings,  and 
scourgings,  and  death,  but  he  had  also  said,  that  he  should 
“ rise  again”* — ^and  can  we  find  nothing  to  applaud  in  a faith 
that  at  such  an  hour  could  look  through  the  dark  and  lower- 
ing storm,  to  the  coming  sunshine ; that  could,  like  the  peni- 
tent malefactor,  think  more  of  the  crown  than  of  the  cross ; 
and  while  even  the  disciples  themselves  were  dreading  the 
passage  of  their  Master  through  the  valley  of  the  shadow  of 
death,  could  thus  look  across  that  gloomy  cavern,  and  fix  a 
firm  and  settled  hope  upon  the  bright  land  which  lay  beyond 
it  ? I know  not  where  commentators  have  found  a proof  of 
their  so  readily  made  assertion,  that  the  spiritually  minded 
brothers,  and  that  devoted  woman,  were  looking  only  to  a 
temporal  kingdom,  and  to  thrones  and  sceptres.  This  seems 
to  be  almost  a gratuitous  assumption.  The  request  was  faulty 
because  it  was  ambitious ; and  this  is  enough  ; but  it  would 
require  stronger  evidence  than  I can  discern  to  make  me  be- 
lieve that  this  holy  family  were  all  acting  in  direct  opposition 
to  the  feelings  of  their  whole  lives,  and  were  only  thinking  of 
worldly  emoluments,  and  perishing  honours,  when  they  pre- 
ferred the  request  before  us. 

“ Jesus  answered  and  said.  Ye  know  not  what  ye  ask.”  A 
reproof  indeed  ; but  like  every  reproof  of  our  divine  Master  to 
those  he  loves,  a reproof  most  mild  and  gentle,  and  tempered 
immediately  afterwards  by  a kindness  which  converted  even 
his  reprehension  into  a blessing. 

But,  brethren,  pass  not  this  little  sentence  too  quickly  by, 
“ Ye  know  not  what  ye  ask.”  Is  it  true  of  no  other  prayer 
that  ever  enters  into  the  ear  of  the  Saviour,  except  Salome’s  ? 
Christian  parents,  consider  for  a moment,  what  is  the  tenor  of 
your  petitions  for  your  children  ? Do  you  seek  great  things 
for  them  ? Seek  them  not.  Who  can  tell  how  many  a soul 
hereafter,  shall  for  ever  curse  the  day,  when  a parent’s  pray. 


* Luke  xviii.  33. 


LECTURE  V. 


291 


ers,  or  a parent’s  efforts,  obtained  for  them  those  gratifying 
distinctions  of  wealth,  or  honour,  or  worldly  aggrandizement, 
for  which  their  own  hearts  have  panted  ! O,  when  you  behold 
your  children,  in  after  life  following  with  avidity  every  golden 
bait  which  the  world  throws  out  to  them,  look  back  upon  the 
prayers  of  their  infancy,  those  which  you  yourself  offered 
from  the  blindness  of  an  affectionate  heart,  and  of  which  they 
are,  perhaps,  at  this  moment,  only  reaping  the  natural  har- 
vest. Did  you  “ seek  first  the  kingdom  of  God  and  his  right- 
eousness,’’* for  these  objects  of  your  warmest  affections? 
Was  the  language  of  your  prayers,  Make  my  children  thine, 

0 God,  give  them  the  spirit  of  adoption,  unite  them  to  thyself, 
and  then  bestow  upon  them  such  a child’s  portion  as  seemeth 
thee  good  ? If  every  child  were  thus  prayed  for,  faithfully, 
fervently,  perseveringly,  God  only  knows  how  much  less  fre- 
quently we  should  witness  the  triumph  of  worldly  principles, 
not  only  over  early  instruction,  but  alas  even  over  natural  af- 
fection, until  self  and  the  world  are  the  only  deities  which  are 
worshipped  in  the  hard  and  barren  heart. 

Our  Lord  continued,  addressing  himself  to  the  brothers, — 
for  although  the  mother  preferred  the  request,  Jesus  knew  that 
her  sons  had  dictated  it, — ‘‘  Are  ye  able  to  drink  of  the  cup 
that  I shall  drink  of,  and  to  be  baptized  with  the  baptism  that 

1 am  baptized  with  ?”  ‘ Can  you  partake  with  me  of  the  suf- 

ferings, deep  and  dreadful  as  you  have  just  heard  them  to  be, 
which  now  so  shortly  await  me?’  ‘‘  They  say  unto  him,  We 
are  able.”  ‘ Yes,  we  have  sat  down  first,  and  counted  the 
cost;  we  expect  no  ivory  sceptres,  and  no  jewelled  crowns; 
we  wish  for  nothing  higher,  and  nothing  happier,  than  to  be 
permitted  to  follow  thee,  even  to  prison  and  death,  and 
through  much  tribulation  to  enter  into  the  kingdom  of  God.’ 
At  least  such  would  the  tenor  of  our  Lord’s  reply  lead  us  to 
hope  were  the  feelings  that  filled  the  hearts  of  these  best  loved 
followers  of  our  Lord  ; still  is  it  language  which  no  future  dis- 
ciple must  ever  imitate.  What  he  might,  by  God’s  grace, 


* Matthew  vi.  30. 


292 


LECTURE  V. 


have  achieved,  who  lived  so  near  the  Saviour’s  heart,  an.! 
leaned  upon  his  breast,  we  cannot  tell,  as  the  Saviour  denies 
not  his  ability  even  to  tread  the  path  which  he  was  himself 
shortly  called  to  travel ; but  this  we  know  by  bitter  experi- 
ence, that  there  never  yet  in  our  own  lives  has  been  a trial  so 
light,  a temptation  so  feeble,  that  we  have  not  sunk  beneath 
the  burden  of  the  one,  and  been  crushed  before  the  strens’th 
of  the  other,  if  we  have  ventured,  even  in  the  most  secret 
hiding-places  of  our  heart,  to  whisper,  “ We  are  able  !”  O, 
how  surely  and  how  bitterly  do  we  learn  this  lesson,  if  we 
dare  to  raise  an  arm  against  the  powers  of  darkness,  in  our 
enfeebled  nakedness  ! It  is  only  when  we  have  put  on  “the 
whole  armour  of  God,”*  when  our  blessed  Intercessor  has 
prayed  for  us  that  our  faith  fail  not,  when  we  feel  that  of  our- 
selves we  are  nothing,  and  have  nothing,  and  can  do  nothing, 
but  must  lie  at  the  foot  of  the  cross,  and  receive  all  power, 
all  strength,  all  ability,  from  thence,  that  we  are  alone  able 
to  adopt  the  triumphant  language  of  the  apostle,  “ I can  do 
all  things  through  Christ  who  strengthened  me.”f  Our  Lord 
continued,  ‘ Ye  shall  drink  indeed  of  my  ‘cup,  and  be  bap- 
tized with  the  baptism  that  I am  baptized  with.”  Half, 
then,  of  the  request  was  freely  granted  : sorrows  are  yours, 
sufferings,  such  as  no  tongue  can  tell,  are  yours,  “ to  you 
it  shall  be  given  not  only  to  believe,  but  also  to  suffer  for 
the  sake  of  Christ,”:j:  and  doubtless  consolations  which  no 
heart  can  conceive  are  yours  also ; in  all  these  things  you 
shall  be  conformed  to  myself;  “ but  to  sit  on  my  right  hand 
and  on  my  left,  is  not  mine  to  give,  but  it  shall  be  given  to 
them  for  whom  it  is  prepared  of  my  Father.” 

It  is  scarcely  necessary  to  remind  you,  that  the  important 
clause  in  this  verse,  “ it  shall  be  given  to  them,”  printed  in 
italics  in  our  Bible,  has  no  authority  in  the  original,  and  that 
the  verse,  therefore,  must  always  be  understood  with  this 
omission,  which  at  once  restores  the  meaning  to  the  passag,e, 
and  makes  it  in  full  accordance  with  the  whole  tenor  of  scrip- 

* Ephesians  vi.  11.  t Philippians  iv.  13.  t Philippians  i.  20. 


LECTURE  V. 


293 


lure,  which  as  the  verse  stands  in  our  translation,  it  certainly 
contradicts.  The  declaration  of  our  Lord  is,  “ To  sit  on  my 
right  hand  and  on  my  left  is  not  mine  to  give,  but  for  whom 
it  is  prepared  of  my  Father.”  To  any  other,  Christ  himselt 
could  not,  and  would  not,  give  it : but  that  it  is  his  to  give,  is 
distinctly  declared  by  our  Lord,  when  he  said,  “ The  Father 
judgeth  no  man,  but  hath  committed  all  judgment  unto  the 
Son.”* 

When  the  remaining  ten  disciples  heard  of  this  request  of 
James  and  John,  the  evangelist  adds,  “They  were  moved 
with  indignation  against  the  two  brethren,”  or,  as  St.  Mark 
adds,  “ They  began  to  be  much  displeased  with  James  and 
John.”  Would  that  we  could  believe  that  this  was  a righteous 
indignation,  a holy  anger,  a heavenly  zeal,  for  the  spiritual 
welfare  of  these  their  companions  ; but  alas  ! there  is  too  much 
reason  to  fear  from  our  Lord’s  reply,  as  well  as  from  the  fre- 
quent subject  of  their  private  quarrels,  that  their  anger  was 
excited,  not  so  much  because  James  and  John  desired  the  pre- 
eminence, for  we  are  expressly  told,  that  they  had  all  disputed 
by  the  way,  which  should  be  the  greatest ; but  rather  they 
were  indignant  that  the  brothers  had  preferred  their  claim  to 
the  disadvantage  of  the  remainder,  and  by  obtaining  the  influ- 
ence of  Salome,  had,  as  it  were,  forestalled  them  in  their  re- 
quest. How  difficult  is  it  even  in  the  purest  hearts,  carefully 
to  distinguish  where  our  holy  hatred  of  sin  terminates,  and 
where  our  personal  dislike  to  the  sinner  begins ; how  almost 
impossible  to  ascertain,  whether  there  be  nothing  of  pride 
wounded,  vanity  injured,  counsel  slighted,  self-esteem  trenched 
upon  by  the  transgressor,  against  whose  transgression  we  are 
so  eloquently  indignant,  so  virtuously  angry.  Be  sure  that 
the  inspired  apostle  never  spake  a truer  word  than  when  he 
said,  “ Do  not  err,  my  beloved  brethren,”*!*  for  the  wrath  of 
man  worketh  not  the  righteousness  of  God.”:|:  It  is  easy  to 
lash  vice  with  an  unsparing  hand,  and  to  speak  severe  and 
cutting  things  against  delinquents  ; but  I question  much,  if  a 

* John  V.  22.  t James  i.  16  t James  i.  20. 

25  * 


294 


LECTURE  V . 


single  soul  were  ever  yet  driven  into  the  fold  of  the  good 
Shepherd,  or  thus  as  it  were  dragged  to  the  gates  of  heaven. 
Especially  are  we  sure  that  the  dwelling,  as  too  many  love 
to  do,  upon  the  faults  of  religious  characters,  and  taking  plea- 
sure in  holding  up  their  frailties  to  the  light,  is  one  of  the  most 
dangerous  practices  to  our  souls,  as  well  as  one  of  the  most 
injurious  to  the  Church  of  the  Redeemer.  If  we  could  have 
stood  by  the  side  of  the  ten  apostles,  while  their  indignation 
w^as  rising,  and  their  displeasure  finding  vent  against  James 
and  John,  it  is  not  very  improbable,  that  we  should  have  heard 
the  voice  of  Judas  among  the  loudest,  and  found  his  indigna- 
tion the  most  violent  of  all  who  on  that  day  condemned  the 
sons  of  Zebedee. 

Following  now  the  order  of  St.  Luke,  we  pass  on  to  an  in- 
cident recorded  by  him  alone,  and  which,  in  all  probability, 
occurred  on  the  evening  of  the  same  day,  in  which  was  held 
the  conversation  we  have  been  considering. 

“ Jesus  entered  and  passed  through  Jericho,  and  behold, 
there  was  a man  named  Zaccheus,  which  was  the  chief  among 
the  publicans;  and  he  was  rich.”  This,  then,  was  the  second 
man  of  wealth  of  whom  we  have  heard  in  the  transactions  of 
a single  day  ; for  it  v/as  in  the  morning,  “ while  he  was  in  the 
way,”  or  on  bis  road,  that  Jesus  met  the  rich  young  ruler,  and 
it  was  at  his  entrance  into  Jericho,  the  same  afternoon,  that 
we  hear  of  Zaccheus;  perhaps  to  destroy  the  prejudice  which 
our  Lord’s  remarks  on  riches  might  have  excited  in  the  minds 
of  some  of  his  disciples,  and  to  show  that  if  ane  rich  man 
turned  coldly  away,  there  were  others  who  would  as  ardently 
receive  the  salvation  which  he  came  to  offer. 

“ And  Zaccheus  sought  to  see  Jesus  who  he  was  ; and  could 
not  for  the  press,  because  he  was  little  of  stature.  And  he 
ran  before,  and  climbed  up  into  a sycamore  tree  to  see  him  ; 
for  he  was  to  pass  that  way.”  Of  all  the  conversions  which 
we  meet  with  in  the  course  of  our  Lord’s  history,  we  know  of 
none  which  does  more  honour  the  sovereignty  and  freeness  of 
God’s  grace  than  this  before  us.  No  motive  on  the  part  ol 


L E C T U II  E V . 


295 


the  inquirer  is  even  hinted  at,  beyond  the  simple  desire  to 
“ see  Jesus,  who  he  was to  gratify  this  very  natural,  but  it 
would  be  difficult,  without  knowing  more  of  the  circumstances, 
to  say,  very  praiseworthy  curiosity,  Zaccheus  leaves  his  home, 
mingles  with  the  multitude,  and  finding  all  other  efforts  hope- 
less, resolves  to  climb  some  overhanging  tree,  close  to  the  Sa- 
viour’s path.  And  there,  while  a thousand  of  his  fellow-sin- 
ners were  passing  by  below,  did  the  grace  of  God  discover, 
and  call,  and  convert,  and  carry  salvation  to  his  soul.  “ For 
when  Jesus  came  to  the  place,  he  looked  up  and  saw  him,  and 
said  unto  him,  Zaccheus,  make  haste  and  come  down,  for  to- 
day I must  abide  at  thy  house.” 

Surely,  brethren,  in  such  an  assemblage  as  the  present, 
this  ought  not  to  be  an  unheeded  or  an  unprofitable  incident. 
Is  there  one  individual  who,  ignorant  of  the  Lord  Jesus  Christ, 
has  come  simply  from  motives  of  curiosity  within  these  walls 
to-day  ? Then  to  that  one  would  I address  myself.  You  are, 
perhaps,  the  Zaccheus  of  this  vast  multitude.  The  Saviour 
whom  you  know  not,  has  watched  your  coming  ; he  has  seen 
you  enter  these  doors,  and  he  has  a message  of  kindness,  and 
reconciliation,  and  love,  expressly  for  yourself.  Listen,  then, 
to  the  history,  and  believe  that  what  he  there  said  to  the  pub- 
lican, he  is  this  day  willing  to  say  to  you,  although  equally 
unseeking  and  unexpectant.  More  than  one  instance  could 
we  at  this  moment  record,  if  this  were  fitting  opportunity,  in 
which,  during  the  course  of  our  ministry  here,  God  has  bless- 
ed his  own  word,  listened  to  merely  from  curiosity,  to  the 
conversion  of  the  heart,  and  ultimately,  as  we  have  every  rea- 
son to  believe,  to  the  saving  of  the  soul.  How  blessed  a re- 
flection does  this  give  rise  to  in  the  heart  of  every  true  believer, 
that  as  the  apostle  says,  “ The  word  of  God  is  not  bound 
that  although  it  is  to  be  sought  and  received,  through  God’s 
appointed  means,  and  so  sought,  never  is  denied,  yet  is  it  also 
oftentimes  vouchsafed  where  it  is  never  sought,  and  that  re- 
markable declaration  of  our  God  most  fully  verified,  “ I wa? 


2 Timothy  ii.  9. 


296 


L E C T U II  E V . 


found  of  them  that  sought  me  not.”*  O,  the  depth  of  the 
riches,  of  the  mercy,  and  the  love,  as  well  as  of  the  wisdom 
and  knowledge  of  God.f  How  unsearchable  are  his  judg- 
ments, and  his  ways  past  finding  out ! It  is  thus  that  the 
Saviour  comes  to  seek  as  well  as  to  save  them  that  are  lost. 
He  has  searched  for  you,  brethren,  with  the  light  of  his  grace, 
during  many  an  hour  of  spiritual  darkness,  when  you  have 
never  thought  of  him.  He  has  followed  you,  it  may  be  to  the 
haunts  of  iniquity,  or  assemblies  of  folly,  and  there,  unseen 
by  you,  has  thrown  his  protecting  shield  over  you,  and  when 
your  foot  was  placed  upon  forbidden  paths,  and  your  hand 
outstretched  to  pluck  forbidden  fruit,  has  interposed  to  save 
you  from  yourself,  and  has  never  left  you,  until  he  has  rescued 
you  from  the  snares  of  your  spiritual  enemy,  and  brought  you 
to  his  great  salvation. 

In  continuing  the  history,  we  are  not  surprised  to  read  that 
Zaccheus  “ made  haste  and  came  down,  and  received  him 
joyfully.”  We  might  feel  a doubt  whether  to  ascribe  the 
desire  of  Zaccheus  to  see  an  unknown  Saviour,  to  any  higher 
motive  than  curiosity ; but  we  can  have  no  doubt  that  other 
feelings  were  now  kindling  within  him,  when  he  demonstrated 
this  marked  alacrity^  and  at  the  Saviour’s  call.  This,  then, 
suggests  the  practical  inquiry,  brethren.  How  have  you  acted, 
when  Christ  has  manifested  his  search  for  you  ? when  he  has 
appeared  to  look  for  you?  when  you  have  heard  him  call? 
When  he  has  said  unto  you,  “ Seek  ye  my  face;”J  has  your 
soul  answered  readily  and  earnestly,  “ Thy  face.  Lord,  will  I 
seek.”  Have  you,  like  him  of  whom  we  are  speaking,  at 
once  received  him  joyfully  ? If  not,  then  how  will  you  be  one 
day  self-condemned,  when  you  stand  side  by  side  with  this 
poor  publican,  who  had  but  one  offer  from  a Saviour’s  love, 
and  instantly  closed  with  it,  and  for  ever ; while  you  have  had 
— but  who  can  tell  how  many  similar  invitations  have  sounded 
in  your  ears — and  yet,  even  to  the  present  moment,  you  have 
afforded  them  no  entrance  into  your  affections  and  your  heart. 


* Isaiah  Ixv.  1. 


t Romans  xi.  33. 


t Psalms  xxvii.  8. 


LECTURE  V. 


207 


“ And  when  they  saw  it,”  continues  the  evangelist,  “ they 
all  murmured,  saying  that  he  was  gone  to  be  guest  with  a man 
that  is  a sinner.” 

Blessed  be  God,  this  accusation  was  indeed  a truth,  and 
one  not  confined  to  any  person  or  to  any  time ; as  it  was 
then,  so  is  it  now  : the  Saviour  is  the  sinner’s  frequent  guest. 
No  heart  so  vile,  so  polluted,  so  sin-defiled,  that  Jesus  refuses 
to  enter  there.  If  it  were  otherwise,  where  is  the  child  of 
God,  who  this  day  calls  him  Father,  who  would  not  at  the 
present  moment  be  an  outcast  and  an  alien  from  that  Father’s 
house,  and  from  the  gates  of  heaven  1 

“ And  Zaccheus  stood,  and  said  unto  the  Lord,  Behold, 
Lord,  the  half  of  my  goods  I give  to  the  poor,”  not  have  given  ; 
here  was  no  boasting  of  what  had  been  already  done  in  days 
of  his  ignorance,  but  a simple  declaration  of  what  he  was  now 
ready,  from  this  moment,  unhesitatingly  to  perform ; “ and 
if  I have  taken  any  thing  from  any  man  by  false  accusation, 
I restore  him  fourfold.”  Observe  the  immediate  fruits  of  a 
living  faith ; from  the  very  hour  that  the  tree  is  planted,  it 
begins  to  bear,  never  even  for  one  moment  barren.  How 
marked,  then,  would  be  the  difference  to  all  around  him,  when 
Zaccheus  went,  on  the  following  morning,  as  usual,  to  the  re- 
ceipt of  custom.  The  poor  from  whom  he  had  before,  in  all 
probability,  turned  scornfully  away,  in  all  the  pride  of  newly- 
gotten  wealth,  now  relieved  to  the  amount  of  half  his  property. 
Those  who  had  dealings  with  him,  and  who  had  hitherto,  per- 
haps, been  over-reached  and  defrauded,  now  receiving  a retri- 
bution, such  as  the  strictest  law  never  ye-t  awarded,  even  four- 
fold. These,  indeed,  were  signs  which  none  could  mistake, 
known  and  read  of  all  men.  These  were  marks  of  true  con- 
version, evidences  that  his  was  the  religion  of  the  heart. 

“ And  Jesus  said  unto  him,  This  day  is  salvation  come  to 
this  house,  forasmuch  as  he  also  is  a son  of  Abraham.”  This 
was  our  Lord’s  own  comment  after  hearing  the  declaration  of 
Zaccheus. 

Brethren,  if  salvation  be  truly  come  into  your  houses,  we 


298 


LECTURE  V. 


are  entitled  to  ask,  not  what  is  your  profession,  but  where  ara 
the  fruits?  Are  they  seen  by  the  manner  in  which  youf 
households  are  conducted?  Is  God  openly  acknowledged  and 
honoured  there?  Is  there  secret  prayer  in  your  chambers? 
Is  there  social  prayer  with  your  families  ? Is  there  retribu- 
tion where  your  conscience  tells  you  it  is  needful?  Is  there 
charity,  expressed  not  in  words,  but  in  acts  for  your  poorer 
brethren  ? How  often  must  you  be  told,  that  true  religion  is 
a practical  thing,  influencing  every  temper,  every  word,  every 
thought,  seen  in  all  the  arrangements  of  a household,  in  all  the 
converse  of  a family,  in  all  the  pursuits  and  pleasures  of  do- 
mestic life ! 

The  profession  of  religion  is  extending  at  the  present  day, 
far  and  wide,  and  God  be  thanked,  we  believe  also,  its  blessed 
reality ; but  be  not  deceived  ; they  are  not  necessarily  united  , 
many  deceive  others,  but  of  this  be  assured,  that  there  is  no 
true  test  of  discipleship,  but  holy  consistent  obedience,  the 
fruit  of  faith,  and  springing  from  the  love  of  God  in  Christ 
Jesus  our  Lord.  Wanting  this,  the  Saviour  has  not  yet  en- 
tered your  house,  has  not  yet  been  received  into  your  hearts ; 
if  you  are  at  this  moment  self-condemned  upon  this  great  sub- 
ject, if  you  feel,  ‘ It  is  true,  my  religion  hitherto  has  been  far 
more  nominal  than  real ; there  has  been  nothing  purifying, 
nothing  sanctifying,  nothing  really  operative  and  influential  in 
my  creed,  my  desires  are  much  what  they  were,  my  tolera- 
tion of  little  sins  in  my  own  heart  and  conduct  much  what  it 
ever  was ; my  longing  after  this  world’s  advantages,  my  thirst 
for  this  world’s  pleasures,  as  strong  as  I have  ever  felt  them ; 
be  taught,  we  beseech  you,  by  the  example  before  us,  that 
yours  cannot  be  the  religion  of  the  Gospel,  the  salvation  of 
Jesus  Christ.  You  may  have  had  a transient  interest  in  the* 
things  belonging  to  your  peace,  but  there  has  been  no  vital 
abiding  apprehension  of  them  ; you  may  have  had  many  feel- 
ings of  respect  for  the  Lord  Jesus  Christ,  but  there  has  not, 
there  cannot  have  been  a real,  heartfelt,  permanent  reception 
of  him  in  all  his  offlces,  into  the  soul.  This,  then,  is  the 


LECTURE  VI. 


299 


work,  the  great  foundation  work,  which  after  all  your  profes- 
sion, has  not  yet  been  done,  which  you  have  yet  to  do,  and 
we  most  earnestly  call  upon  you  to  do  this  day  ; we  address 
you  in  the  beautiful  language  of  your  own  Apostolical  Church, 
and  say,  Now^  therefore,  “ receive  Christ,  not  for  a time,  but 
for  ever now  “ believe  his  word,  not  for  a time,  but  for 
ever now,  “ become  his  servants,  not  for  a time,  but  for 
ever in  consideration  that  “ he  hath  redeemed  and  saved 
you,  not  for  a time,  but  for  ever ; and  will  receive  you  into 
his  everlasting  kingdom,  there  to  reign  with  him,  not  for  a 
time,  but  for  ever.  To  him,  therefore,  with  the  Father  and  the 
Holy  Ghost,  be  all  honour,  praise,  and  glory,  for  ever  and 
ever.”* 


LECTURE  VI. 

Mark  xiv.  8. 

“ She  hath  done  what  she  could.” 

At  the  commencement  of  these  Lectures  for  the  present 
season,  there  were  circumstances  which  rendered  the  underta- 
king more  than  usually  arduous,  and  had  it  not  been,  that 
we  were  in  some  degree  enabled  to  cast  our  burden  of  inability 
and  weakness  upon  him,  who  in  his  own  word  has  invited  us 
so  to  do ; and  to  look  for  that  sympathy  in  your  forbearance 
and  your  prayers,  which  a long  and  happy  experience  has 
taught  us  we  might  rely  upon,  we  should  scarcely  have  ven- 
tured to  engage  in  it.  “ Flaving,  however,  obtained  help  from 
the  Lord,  we  continue  to  this  day,”  and  now  have  only  in  our 
closing  discourse,  to  record  our  gratitude  and  our  thanksgiving 
as  publicly,  as  we  aforetime  did  our  weakness  and  our  wants; 
praising  the  name  of  our  God  for  such  portion  of  aid  as  he  has 
»xtended  to  our  feebleness,  and  blessing  him,  if  he  has  been 


* Homilies,  p.  364,  8vo. — Oxford,  1802. 


300 


LECTURE  VI. 


pleased  to  speak  one  word  of  guidance  to  the  ignorant,  or  Oi 
help  to  the  weak,  or  of  comfort  to  the  distressed,  by  one  of  the 
meanest  of  his  instruments. 

After  the  important  visit  to  Zaccheus,  which  took  place 
during  the  Saviour’s  last  journey  to  Jerusalem,  and  which  has 
been  very  distinctly  proved  to  have  occurred  on  the  Friday, 
preceding  the  sufferings  of  our  Lord,  we  hear  of  him  next,  in 
order  of  time,  in  the  12th  chapter  of  St.  John. 

Then  Jesus,  six  days  before  the  Passover,  came  to  Betha- 
ny, where  Lazarus  was,  which  had  been  dead,  whom  he  raised 
from  the  dead.” — The  time  which  is  here  so  plainly  pointed  out 
is  a key  to  all  the  remaining  circumstances  in  our  Lord’s  his- 
tory. By  an  attention  to  it,  we  shall  be  enabled  tc^  follow  the 
Saviour  during  the  transactions  of  every  day,  and  almost  every 
hour,  which  now  remain  of  his  mortal  existence;  it  is,  there- 
fore, obviously  well  worthy  of  a few  moments’  consideration. 
We  have  seen  that  the  evangelist  narrates,  that  Jesus  arrived 
in  Bethany  six  days  before  the  Passover,  on  which  he  suffered. 
Now  as  there  is  no  question  that  our  Lord  was  put  to  ckath 
on  the  Friday,  the  Sunday  preceding  would  be  the  sixth 
day,  and  as  the  days  were  calculated  by  the  Jews  from  sunset 
to  sunset,  and  our  Lord  apparently  arrived  in  time  for  supper, 
he  would  necessarily  go  to  Bethany  on  the  Saturday  evening 
after  the  close  of  the  Jewish  Sabbath.  Where  that  last  Sab- 
bath was  spent,  does  not  appear,  although  it  seems  probable 
that  it  was  passed  at  the  house  of  Zaccheus,  between  Jericho 
and  Bethphage,  the  village  at  which  our  Lord  would  turn  off 
from  the  direct  road  between  Jericho  and  Jerusalem,  to  fulfil 
his  intention  of  visiting  Bethany.* 

That  the  incident  to  which  1 am  about  to  direct  your  atten- 
tion is  the  same,  notwithstanding  the  apparent  discrepancies, 
as  that  related  in  the  26th  chapter  of  St.  Matthew,  and  in  the 
14th  of  St.  Mark,  we  feel  no  doubt,  although  the  nature  of 
the  Lectures  will  not  allow  us  to  state  the  proofs,  or  to  answer 
the  objections,  which  a casual  reader  would  unquestionably 


* Luke  xix.  28. 


LECTURE  VI. 


301 


raise.  Feeling  convinced,  however,  that  the  three  narratives 
all  record  the  same  incident,  we  shall,  as  on  former  occasions, 
take  the  particulars  from  each  of  the  three  evangelists,  for  the 
purpose  of  amplifying  the  statement  of  St.  John,  the  supplemen- 
tal character  of  his  Gospel  leading  him  always  to  be  diffuse 
where  the  preceding  evangelists  have  abridged,  and  to  be  con- 
cise where  they  have  already  enlarged. 

“ Jesus  being  in  Bethany,  in  the  house  of  Simon  the  leper,” 
‘‘  there  they  made  him  a supper,  and  Martha  served : but 
Lazarus  was  one  of  them  that  sat  at  the  table  with  him.”  It 
is  impossible  not  to  feel  pleasure  at  finding  ourselves  once 
more  in  company,  as  it  were,  with  this  holy  family.  Of  Si- 
mon, at  whose  house  they  were  now  assembled,  we  know^  no- 
thing beyond  the  fact,  that  he  had  been  a leper,  and  probably 
one  whom  Jesus  had  cleansed,  and  a near  neighbour  of  these 
most  intimate  friends  of  our  Lord.  What  an  assembly  must 
that  have  been,  and  how  peculiarly  well  qualified  to  strengthen 
the  hearts  of  the  apostles  for  the  trying  week  upon  which 
they  were  entering ! Their  host,  the  healed  leper ; their  com- 
panion, the  risen  Lazarus  ; their  attendants,  his  devotedly 
pious  sisters  ; their  chief  attraction  the  presence  of  their  divine 
and  blessed  Master.  To  have  passed  but  one  hour  in  such  a 
company  would  have  far  outbalanced  all  the  pleasures,  and 
all  the  privileges  of  the  world  ! Jesus  himself  was  clearly  not 
insensible  to  the  comfort  and  delight  of  such  society,  or  to  the 
sympathy  of  them  that  feared  the  Lord ; he  sought  it,  must  I 
add,  unavailingly,  even  in  Gethsemane ; he  most  assuredly 
found  it  in  that  tranquil  evening  hour  with  which  his  last  Sab- 
bath upon  earth  closed  in,  surrounded  by  the  objects  of  his 
mercy,  and  the  partakers  of  his  love,  at  Bethany.  “ Then 
came  a woman,  having  an  alabaster  box  of  ointment  of  spike- 
nard, very  precious,”  “ and  anointed  the  feet  of  Jesus,  and 
wiped  his  feet  with  her  hair,”  “ and  breaking  the  box,  poured 
it  on  his  head”  “ as  he  sat  at  meat.” 

St.  Matthew  and  St.  Mark  are  silent  as  to  the  name  of  her 
who  performed  this  costly  act  of  love  and  gratitude  to  the  Sa* 
26 


S02 


LECTURE  VI. 


viour,  probably  for  the  same  reason  that  they  are  silent  as  to 
the  resurrection  of  Lazarus  ; for  if  their  mention  of  that  as- 
tonishing miracle,  while  the  object  of  it  yet* was  living,  would 
have  compromised  his  safety,  which  was  no  doubt  the  cause 
of  their  silence,  the  introduction  of  his  pious  sister’s  name 
would  have  been  equally  dangerous,  and  therefore  was  with- 
lield.  When  St.  John,  however,  at  a very  advanced  age, 
wrote  his  Gospel,  great  and  many  were  the  changes  which 
had  occurred,  and  no  such  precaution  was  needed.  All  that 
happy  family  had  been  gathered  again  to  their  Lord,  and  had 
once  more  sat  down  with  him,  but  now  at  his  everlasting  table  ; 
therefore,  all  danger  of  persecution,  which  the  mention  of 
their  names  might  have  aroused,  was  for  ever  over.  It  is  im- 
possible, at  this  thought,  not  to  digress  for  a moment  from  the 
persons  of  whom  we  are  reading,  to  the  writer  himself,  the  be- 
loved St.  John.  How  often,  while  engaged  upon  this  chapter, 
must  his  mind  have  travelled  back  to  this  well-remembered 
season  ; and  how  blank  and  dreary  would  have  been  the  re- 
trospect, had  not  the  rays  of  coming  glory  been  sufficiently 
powerful  to  enlighten  every  by-gone  mile  of  his  long  and 
weary  journey  ! Of  all  who  had  sat  with  him  at  the  evening 
feast  in  Bethany,  no^  one  remained.  Simon,  Lazarus,  Martha, 
Mary,  the  apostles,  the  Lord  himself ; all  gone  before  him  to 
their  rest,  and  he  standing  alone  ; the  last  of  his  generation, 
“ as  the  shaking  of  an  olive  tree,  and  as  the  gleaning  grapes 
when  the  vintage  is  done.”*  Melancholy  yet  blessed  privi- 
lege, to  be  thus  spared  to  record  what  none  had  told,  and  yet 
wliat  the  Church  has  cherished,  and  shall  continue  to  cherish, 
till  time  shall  be  no  longer. 

With  her  who  performed  the  act  of  which  St.  John  has 
written,  we  are  well  acquainted  as  one  of  the  best  loved  fol- 
lowers of  our  J_jord.  While  so  characteristic  was  the  act  in 
which  we  find  her  now  engaged,  that  had  no  name  been  men- 
tioned, even  by  St.  John,  few  who  read  attentively  these  Bible 
stories,  but  would  have  exclaimed,  when  they  heard  that  the 


* Isaiah  xvii.  G. 


LECTURE  VI. 


303 


feet  of  Jesus  had  been  anointed  at  Bethany,  Then  most  cer- 
tainly  must  this  have  been  performed  by  her,  whose  accus- 
tomed place  we  know  it  was  to  “ sit  at  Jesus’  feet  and  hear 
his  word.”  And  such  the  apostle  assures  us  was  the  fact; 
“ the  woman”  mentioned  by  St.  Matthew  and  St.  Mark,  is  dis- 
tinctly declared  by  St.  John,  to  be  the  Mary,  with  whose 
character  we  are  already  so  well  acquainted.  Whether  antici- 
pating, that  the  time  of  our  Lord’s  departure  was  at  hand,  or 
only  guided  by  the  dictates  of  a grateful  love,  we  know  not, 
but  certainly  never  was  there  a more  acceptable,  or  a more 
precious  offering,  than  this,  now  tendered  by  his  affectionate 
and  simple-hearted  follower. 

“ The  house  was  filled  with  the  odour  of  the  ointment.” 
As  we  are  not  told  that  a single  word  was  exchanged  between 
the  Saviour  and  her  who  brought  the  offering.,  it  is  more  than 
probable  that  the  attention  of  the  company  was  first  invited  to 
the  act  of  devoted  ness  and  love  which  Mary  had  performed, 
by  the  delicious  perfume  of  the  ointment.  We  are  sure  that 
she  herself  would  not  have  courted  observation,  and  that  if  no 
eye  but  his  had  seen  the  deed  of  which  we  are  speaking,  she 
would  have  been  far  better  satisfied.  But  love  like  hers  cannot 
be  hidden — it  is  too  prodigal  a feeling : had  she  felt  less,  she 
would  certainly  have  offered  less,  and  thus  have  escaped  both 
the  observation  and  the  censure  by  which  her  deed  was  follow- 
ed. But  where  the  love  is  strong,  the  offering  will  be  large  ; 
so  large,  as  in  the  eye  of  the  world  to  look  like  profusion  and 
extravagance ; and  this,  not  so  much  because  the  requirements 
of  God  are  great,  as  because  all  that  we  have,  and  all  that  we 
are,  will  appear  to  ourselves  far.  too  little  to  cast  upon  his 
altar,  whom  we  desire  to  love  with  all  our  heart,  and  mind, 
and  soul,  and  strength.  Brethren,  your  love  is  then  most  like 
the  love  of  Mary,  most  like  that  grace  which  the  Saviour 
values  highest^  not  only  when  its  fruits  are  abundant,  but  when 
it  is  revealed  only  by  its  effects,  when  your  whole  house  is 
filled  with  its  fragrancy,  and  every  inmate  can  discover  by 
your  kindness,  and  affection,  by  your  gentleness  and  self-de- 


304 


LECTURE  VI. 


nial,  by  your  meekness  and  charity,  at  whose  feet  you  have 
laid  the  offering  of  a broken  and  a contrite  heart. 

But  w^e  must  pass  from  the  feelings  of  this  poor  w'oman,  to 
those  of  one  who  belonged,  alas ! to  a far  different  order,  and 
who  served  another  master  though  he  sat  at  the  same  table, 
and  was  admitted  outwardly  at  least,  to  the  same  delightful 
and  blessed  intercourse.  “ Then  saith  one  of  his  disciples, 
Judas  Iscariot,  Simon’s  son,  which  should  betray  him.  Why 
was  not  this  ointment  sold  for  three  hundred  pence,  and  given 
to  the  poor?”  “ This  he  said,  not  that  he  cared  for  the  poor ; 
but  because  he  was  a thief,  and  had  the  bag,  and  bare  w^hat 
was  put  therein.”  “ Was  a thief,  and  had  the  bag.”  How 
remarkable  a union  ! Did,  then,  our  Lord  so  little  know  the 
characters  of  those  by  whom  he  was  surrounded,  as  thus  to 
entrust  the  only  dishonest  man  among  them  with  their  wealth  ? 
No : he  who  knew  the  heart  of  man,  knew  that  none  so  ur- 
gently desired  the  office  as  that  covetous  apostle,  and  therefore 
to  him  he  gave  it.  Dreadful  mark  of  God’s  purposes  of 
judicial  vengeance,  when  he  thus,  as  David  says,  gives  the 
sinner  the  desire  of  his  heart,  and  does  not  estrange  him  from 
his  lust,  leaving  him  blindfold  on  the  path  which  leads  directly 
.0  the  edge  of  the  precipice,  where  no  restraining  arm  will  be 
outstretched  to  prevent  his  fall.  It  might  be  also  for  some- 
thing more  than  the  well  deserved  punishment  of  his  covetous- 
ness, or  his  dishonesty  : it  might  be,  to  mark  how  lightly 
Christ  esteems  what  men  consider  the  good  things  of  this 
world,  that  we  find  him  thus,  in  two  successive  passages,  pro- 
mising the  cup  of  bitterness,  and  the  baptism  of  suffering,  to 
James  and  John,  but  giving  the  bag  to  Judas. 

As  soon  as  Jesus  heard  what  was  going  forward,  he  said 
unto  them,  ‘‘  Why  trouble  ye  the  woman,  for  she  hath  wrought 
a good  work  upon  me.  For  you  have  the  poor  with  you 
always,  and  whensoever  ye  will  ye  may  do  them  good,  but 
me  ye  have  not  always.  She  hath  done  what  she  could  ; she 
is  come  aforehand  to  anoint  my  body  to  the  burying.  Verily, 
I say  unto  you,  wheresoever  this  Gospel  shall  be  preached 


LECTURli  VI. 


305 


throughout  the  whole  world,  this  also  that  she  hath  done  shall 
be  spoken  of  for  a memorial  of  her.” 

Brethren,  “ this  day  is  this  scripture  fulfilling  in  your  ears 
what  Mary  did,  is  this  day  spoken  of  as  a memorial  of  her, 
and  the  commendation  of  the  Saviour  recorded  as  an  honour 
to  her,  and  presented  as  a warning,  and  as  an  encouragement 
to  yourselves;  “She  hath  done  what  she  could.”  There  is 
not  a more  affecting  tribute  of  approbation  to  be  met  with 
throughout  the  scriptures  of  truth,  not  one  which  comes  home 
more  directly  to  the  heart,  “ She  hath  done  what  she  could.” 
The  poorest,  and  weakest,  therefore,  among  us,  could  have 
done  as  much ; the  highest  archangel  who  stands  at  God’s 
right  hand,  could  do  no  more.  It  is,  then,  a fair  and  reasona- 
ble subject  for  self-examination.  You  have  been  sent  into  this 
world  with  a specific  object  set  before  you,  which  all  the 
wealth,  and  pleasures,  and  honours  of  life,  have  been  unable 
to  conceal  from  your  view;  that  object  is,  to  prepare  for  an 
eternity,  to  be  spent  in  the  presence  of  our  God,  and  of  his 
Christ,  and  amidst  the  unfading  joys  of  his  everlasting  king- 
dom. Or,  in  other  words,  but  practically,  precisely  the  same 
thing,  to  live  to  the  honour  and  glory  of  God,  during  this, 
your  only  time  of  preparation.  Now  we  solemnly  ask  of  you, 
as  those  who  have  “ the  charge  over  you  in  the  Lord,”  and 
who  “ watch  for  your  souls,  as  they  that  must  give  account,” 
can  we  say  of  each  one  among  you,  or  rather  can  you  say  of 
yourselves,  ‘ I have  done  what  I could  V 

Surely  this  does  not  sound  like  the  demand  of  “ an  austere 
man,”  “ reaping  where  he  has  not  sown,  and  gathering  where 
he  has  not  strawed ;”  what  could  the  most  indulgent  parent 
ask  of  you  less  than  this  ? Not,  have  you  done  great  things 
for  Christ,  have  you  achieved  much  for  the  glory  of  God  in 
your  day  and  generation?  but  simply,  have  you  done  what 
you  could  in  the  promotion  of  God’s  glory,  in  the  work  of 
your  own  salvation  ? You  could,  brethren — for  this  is  far 
too  important  a matter  to  dispose  of  in  a single  sentence ; we 
must  follow  you  into  your  homes  and  into  your  hearts — you 
23* 


806 


LECTURE  Vi. 


could  have  been,  day  by  day,  and  year  by  year,  throughout 
your  lives,  very  urgent  with  your  heavenly  Father  in  secret, 
heartfelt,  faithful  prayer,  to  correct  that  which  conscience, 
under  the  teaching  of  God’s  Spirit,  has  long  since  told  you 
was  hateful  to  God,  and  destructive  to  your  own  souls ; your 
pride,  your  lust,  your  covetousness,  your  temper,  your  self- 
sufficiency,  your  worldliness.  You  could  have  dedicated  a 
portion  of  every  day  to  the  earnest,  prayerful  searching  of 
God’s  revealed  word.  You  could  have  practised  such  self- 
denial  with  regard  to  the  things  of  this  world,  such  an  obe- 
dience to  the  command,  ‘‘  Come  out  from  among  them  and  be 
ye  separate,  saith  the  Lord,”  as  would,  by  God’s  grace,  have 
tended  most  materially  to  quicken  your  progress  on  the 
heavenward  road,  and  your  attainment  of  far  higher  degrees 
of  sanctification,  and  nearer  spiritual  communion  with  your 
great  and  glorified  Head.  You  could,  by  the  same  grace, 
never  withheld  from  those  who  seek  it,  have  checked  many 
an  improper  desire  when  first  kindling  in  your  heart ; have 
carried  forth  into  holy  and  consistent  practice  many  a good 
resolution  which  the  Spirit  of  God  has  implanted  in  your  mind, 
and  have  become  by  this  period  of  your  lives,  the  holy,  firm, 
and  consistent  follower  of  the  Lord  Jesus  Christ,  even  in  the 
midst  of  a wicked  and  perverse  generation.  These,  and  a 
thousand  others,  which  your  own  hearts  will  have  suggested, 
even  while  I have  been  speaking,  you  most  unquestionably 
could  have  done ; now  then,  brethren,  we  repeat  the  inquiry. 
Have  you  done  what  you  could?  How  many  among  you 
stand  self-sentenced,  self-condemned  ! O,  may  the  inquiry  be 
lo  them  a warning  word  in  season ; that  they  may  gather  up 
fresh  strength,  fresh  resolution,  fresh  energy,  to  begin  as  it 
were  from  the  present  moment,  a course  of  earnest,  faithful, 
persevering  holiness  ; and  whatever  their  hand  findeth  to  do, 
doing  it  with  their  might ; knowing  that  ‘‘  there  is  no  device, 
nor  knowledge,  nor  wisdom  in  the  grave  whither  we  are  going.” 

While  to  some  among  you,  how  sweet  and  blessed  a word 
of  encouragement  does  it  suggest ! You  have  grieved  deeply 


LECTURE  VI. 


307 


over  efforts  after  holiness  which  sin  has  frustrated  ; prayers 
which  Satan  has  spoiled  ; hopes  which  your  own  corrupt  hearts 
have  withered ; you  can  hardly  mark  the  slightest  increase 
of  spiritual  strength,  the  least  advance  in  godliness,  the  small- 
est approach  to  a more  perfect  conformity  to  your  Saviour  and 
your  God.  Yet  you  can  say,  “ That  which  1 do,  I allow  not, 
for  what  I could,  that  I do  not,  but  w'hat  I hate,  that  do  I 

to  will,  is  indeed  present  with  me,  but  how  to  perform  that 
which  is  good,  I find  not.”f  Then  take  courage,  be  not  cast 
down  ; many  as  weak  a follower  as  yourself  has  trodden  the 
king’s  highway,  and  is  now  safe  within  the  walls  of  Zion. 
Only  persevere  faithfully,  earnestly,  and  simply,  in  doing  all 
you  can,  seeking  more  grace,  practising  more  self-denial, 
trusting  more  implicitly,  and  in  the  end  the  commendation  of 
Mary  shall  be  your  own,  “ She  hath  done  what  she  could.” 
And  if  it  cannot  be  strictly  said,  “ Well  done,  good  and  faith- 
ful servant,”  it  may  be  said,  “ Enter  thou  into  the  joy  of  thy 
Lord.” 

By  comparing  the  different  narratives  of  the  evangelists, 
there  seems  little  doubt  that  our  Lord  remained  during  the 
whole  of  the  following  day  in  retirement  at  Bethany.  This 
would  be,  as  we  have  seen,  the  Christian  Sunday  ; and  the 
day,  although  not  then  consecrated  to  the  glory  of  God,  must 
have  been  spent  in  a manner  peculiarly  appropriate  to  the 
duties  by  which  it  was  soon  about  to  be  so  highly  honoured. 
For  the  rumour  having  reached  Jerusalem  that  our  Lord  was 
tarrying  within  so  short  a distance  of  the  city,  “ much  people 
of  the  Jews,”  as  St.  John  tells  us,  “ flocked  from  the  city  to 
Bethany  during  that  day,”  and  they  came  not  for  Jesus’  sake 
only,  but  that  they  might  see  the  risen  Lazarus,  who  had  pro- 
bably absented  himself  from  the  period  of  his  resurrection, 
almost  to  the  very  time  of  our  Lord’s  present  visit.  Thus  the 
Sunday  would  no  doubt  be  spent  in  the  most  profitable  spiritual 
intercourse  with  the  inquiring  Jews  ; while,  as  many  were  going 
to  and  fro,  the  fame  of  our  Lord  would  be  carried  back  into 


* Romans  vii.  15. 


t Romans  vii.  18. 


308 


L E C T U li  E VI. 


the  city,  at  this  time  the  resort  of  the  thousands  and  tens  of 
thousands  who  came  up,  from  all  parts  of  the  country,  for  the 
Passover,  and  men’s  minds  would  be  prepared,  and  a great 
and  solemn  expectation  of  the  coming  Saviour  excited,  to  in- 
sure the  King  of  Israel  that  degree  of  honour  which  he  now 
for  the  first  and  last  time  claimed,  and  which  it  was  necessary, 
for  the  fulfilment  of  prophecy,  should  be  awarded  him.  It 
was  on  the  following  morning,  then,  the  Monday  of  what  we 
now  denominate  Passion  week,  that  the  first  procession  of  our 
Lord  to  Jerusalem  took  place.  The  time  had  at  length  arriv- 
ed, when  all  the  reserve  which,  for  wise  and  obvious  purposes, 
Jesus  had  hitherto  assumed  upon  the  subject  of  the  Messiah- 
ship,  was  to  be  cast  aside  for  ever.  Now  the  hour  had  come 
when  the  Son  of  man  was  to  be  glorified ; publicly  acknow- 
ledged as  the  Prophet,  openly  recognised  as  a King.  Having, 
therefore,  sent  forward  two  of  his  disciples  to  fetch  the  ass, 
and  the  colt,  the  foal  of  an  ass,  upon  which,  as  the  prophet 
Zechariah  had  most  distinctly  foretold,  the  King,  even  the 
spiritual  King  of  Israel,  should  enter  Jerusalem,  our  Lord 
commenced  the  descent  of  the  Mount  of  Olives.  It  was  then, 
that  for  the  first  time,  the  enthusiasm  of  the  people  knew  no 
bounds.  The  crowds  which  accompanied  him  from  Bethany, 
were  soon  met  by  the  multitudes  which  had  poured  forth  from 
the  overflowing  city  ; many  with  branches  of  palm  trees,  and 
others,  according  to  oriental  custom,  with  loose  garments  in 
their  hands  to  strew  in  the  way,  while,  as  we  may  gather 
from  the  narrative,  at  the  confluence  of  these  two  mighty 
streams,  all  with  one  heart  and  voice,  raised  at  once  the  ex- 
ulting cry,  “ Hosanna,  blessed  is  the  King  of  Israel  that 
cometh  in  the  name  of  the  Lord ; Hosanna  in  the  highest.” 

How  striking  a fulfilment  of  the  words  of  the  prophet,  “ Re- 
joice greatly,  O daughter  of  Zion  ; shout,  O daughter  of  Jeru- 
salem : behold,  thy  King  cometh  unto  thee;  he  is  just,  and 
having  salvation  ; lowly,  and  riding  upon  an  ass,  and  upon  a 
colt,  the  foal  of  an  ass.” 

Now  let  us  for  a moment  turn  our  attention  from  the  en 


L E C T U K K VI. 


309 


thusiasm  of  the  multitude,  seldom  excited  in  so  good  and  holy 
a cause,  to  him  who  was  the  object  of  it.  Behold  him,  like 
the  prophets  of  old,  seated  upon  an  ass,  and  yet  receiving  the 
acclamations  of  the  unnumbered  multitudes  who  hailed  him 
as  a king.  Riding  in  the  midst  of  that  vast  concourse,  totally 
indifferent  to  their  applauses,  his  soul  overwhelmed  with  the 
deepest  feelings  of  commiseration  and  pity  ; at  that  triumphant 
moment  as  sensible  of  the  melancholy  truth,  “ They  know 
not  what  they  do,”  as  when  upon  the  following  Friday,  they 
were  nailing  him  to  the  cross.  It  was  at  the  lower  part  of 
the  descent  of  Mount  Olivet,  when  they  were  drawing  near  the 
city,  that  the  vast  procession  halted.  Their  divine  leader  ap- 
peared about  to  speak,  and  every  tongue  was  hushed,  and 
every  eye  was  turned  to  him,  of  whose  praises  they  were  then 
so  loudly  prodigal ; when  as  they  look,  behold  the  Saviour, 
no  longer  controlling  his  emotion,  burst  into  a flood  of  tears, 
and  poured  forth  his  threatened  wo  upon  their  country,  their 
families,  themselves.  For  “ when  he  was  come  near,”  says 
St.  Luke,  he  beheld  the  city,  and  wept  over  it,  saying,  If 
thou  hadst  known,  even  thou,  at  least  in  this  thy  day,  the 
things  which  belong  unto  thy  peace ! but  now,  they  are  hid 
from  thy  eyes.  For  the  days  shall  come  upon  thee,  that  thine 
enemies  shall  cast  a trench  about  thee,  and  compass  thee 
round,  and  keep  thee  in  on  every  side,  and  shall  lay  thee  even 
with  the  ground,  and  thy  children  within  thee;  and  they  shall 
not  leave  in  thee  one  stone  upon  another  ; because  thou  knew- 
est  not  the  time  of  thy  visitation.” 

What  vast  additional  force,  what  a powerful  increase  of  in- 
terest, does  this  memorable  prediction  acquire  from  the  cir- 
cumstances under  which  it  was  delivered  ! The  very  enthu- 
siasm, and  turbulent  rejoicing  of  the  multitude,  only  bring 
into  stronger  contrast  the  deep  depression,  and  awful  denun- 
ciation of  the  Saviour.  lie  felt  no  joy  from  the  ten  thousand 
acclamations  which  at  that  moment  awoke  the  echoes  of 
Mount  Olivet ; he  was  looking  down  upon  the  condemned  and 
guilty  city  which  lay  at  his  feet,  thinking  of  the  miracles  he 


310 


LECTURE  VI. 


had  wrought  in  her  market-places,  the  sermons  he  bad  preach- 
ed in  her  streets,  and  the  multitude  of  her  devoted  inhabitants, 
the  great  mass  of  her  population,  utterly  insensible  to  all  that  he 
had  ever  taught,  utterly  ignorant  of  their  own  approaching  fate ; 
while,  of  the  crowd  whose  voices  rent  the  air  with  benedic- 
tions, how  many  ere  that  week  was  over  who  would  join  as 
loudly  and  as  heartily  in  the  cry,  “ Crucify  him,  crucify  him  !” 

Brethren,  it  is  a thought  of  no  ordinary  solemnity,  that  the 
sentence  then  passed  upon  Jerusalem,  was  passed  not  upon 
her  walls  and  her  palaces,  not  upon  her  towers  and  her  temple 
alone,  but  upon  her  children ; upon  many  thousand  families 
as  happy  and  as  thoughtless  as  your  own,  upon  millions  of 
individuals  as  regardless  as  some,  among  yourselves.  And 
what  was  it  which  has  sealed  their  condemnation,  and  shut 
them  out  for  ever  from  the  hope  of  a reprieve  ? Was  it  sin, 
open,  flagrant  sin  ? No,  if  that  were  the  cause,  then  indeed 
might  we  repeat  the  disciple’s  inquiry,  “ Who  then  can  be 
saved?”  What  would  become  of  all  the  generations  of  men, 
of  our  families,  of  ourselves'^  It  was  not  that  the  inhabitants 
of  Jerusalem  were  sinners  above  all  who  ever  lived — there  is 
no  reason  to  imagine  this ; for  is  not  even  their  crime  of 
deepest  dye,  the  murder  of  the  Lord  of  life,  repeated  every 
day  by  those  who,  as  the  apostle  declares,  “ Crucify  the  Son 
of  God  afresh,  and  put  him  to  an  open  shame?”*  It  was  not, 
then,  their  sin.  No,  it  was  their  impenitence,  their  unbelief: 
it  was  simply  because  they  refused  to  attend  to  things  which 
belonged  to  their  peace,  rejecting  the  Lord  Jesus  Christ,  with 
every  offer  of  his  mercy  and  every  promise  of  his  salvation. 
Our  Lord  distinctly  asserts  that  this,  and  this  alone,  was  the 
cause  of  their  condemnation.  “ If  thou  hadst  known,  even 
thou,  the  things  which  belong  unto  thy  peace” — surely  no  one 
can  doubt  that  the  remainder  of  the  sentence  would  have  been, 
“ even  thou  mightest  have  been  saved.” 

But  the  time  was  past,  the  hour  ran  out,  and  our  Lord 
checks  himself  in  that  unfinished  sentence,  and  only  adds  this 


* Hebrews  vi.  6. 


L E C TU  R E VI. 


311 


most  appalling  conclusion,  “ But  now  they  are  hid  from  thine 
eyes.” 

My  beloved  brethren,  can  we  close  the  present  course  of 
lectures  with  a more  solemn  warning?  We  apply  ourselves 
especially  to  you,  whom  we  have  the  privilege  at  this  season, 
and  only  at  this  season,  of  addressing.  Before  we  meet  again, 
if  God  in  his  mercy  should  ever  permit  us  such  a meeting, 
great  and  many  will  be  the  changes  which  the  revolving  year 
will  bring ; some  may,  no  doubt,  some  shall  be  called  from 
the.  indistinct  vision  of  the  word  of  God,  reflected  from  the 
glass  of  man’s  infirmity,  to  the  immediate  presence  of  the 
living  Word,  and  of  his  glory,  to  see  face  to  face.  Suffer, 
then,  one  word  of  exhortation  before  we  part.  The  things 
belonging  to  your  peace  have,  we  trust,  plainly  and  faithfully, 
according  to  the  degree  of  light  with  which  God  has  blessed 
us,  been  declared  to  you,  so  that  we  may  say  with  Moses, 
“ See,  I have  set  before  thee  this  day,  life  and  death  and  evil.” 

Is  there,  then,  one  who  has  heard  within  these  walls  invita- 
tions of  mercy,  without  exception  and  without  reserve,  and  yet 
has  heard  them  unmoved,  uninfluenced,  unconvinced  ? to  him 
we  would  say.  Here  is  yet  one  more,  it  may  be  one  last  en- 
treaty, from  the  God  of  all  your  mercies:  he  invites  you,  nay, 
beseeches  you  by  us  this  day,  that  you  would  throw  down  the 
weapons  of  rebellion,  and  receive  the  engrafted  word  which  is 
able  to  save  your  soul.  Do  you  again  refuse,  do  you  again 
procrastinate,  is  our  Lord  still  compelled  to  say  of  you,  ye 
will  not  come  unto  me  that  ye  might  have  life?  then  who  shall 
assure  you  that  the  sentence  passed  upon  Jerusalem  shall  be 
withheld  from  yourself?  “ If  thou  hadst  known,  even  thou,  at 
least  in  this  thy  day,  the  things  which  belong  unto  thy  peace” 
- — but  now  the  time  has  fled,  that  moment  is  for  ever  past, — 
“ now  they  are  hid  from  thine  eyes.”  Years  of  health  and 
happiness  may  perhaps  await  you,  time  may  roll  on,  and  bring 
you  every  delight,  and  every  comfort  which  the  world  can 
proffer;  your  lot  may  excite  the  admiration  and  the  envy  of 
all  around  you,  and  yet  it  is  possible,  that  never  from  this 


312 


LECTURE  VI, 


hour  may  you  again  be  visited  by  the  convictions  of  sin,  the 
desire  for  Christ,  the  longing  for  salvation  ! All  things  tem- 
poral may  be  joyous  around  you,  and  yielding  an  abundant 
harvest,  while  all  spiritual  may  be  dark  and  barren,  “ the 
things  belonging  to  your  peace”  for  ever  hidden  from  your 
eyes ; no  God,  no  Christ,  no  heaven  ! 

Who  will  refuse  to  pray  that  our  great  and  glorious  Inter- 
cessor may  avert  so  fearful,  so  unutterably  dreadful  a sentence 
from  every  individual  here  present ; that  God,  even  our  own 
God,  may  bless  us,  and  that  the  truths  now  preached  in  great 
infirmity,  may  be  received  in  the  love  of  them,  and  bring  forth 
fruit  a hundred  fold  to  the  honour  and  praise  of  God ; until 
that  hour,  when  through  the  merits  of  his  dear  Son,  both  we 
who  speak,  and  you  who  hear,  without  a single  exception, 
shall  re-assemble  in  the  many  mansions  of  our  Father’s  house. 


EXPOSITORY  LECTURES 


(313) 


27 


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I* 


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■■  ■ 

■ ,'V>^/'', 


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y 


A 4^ 


NOTICE 


The  Expository  Lectures  which  follow  were  written 
merely  for  the  purpose  stated  in  the  first  discourse,  of 
attracting  if  possible  a larger  proportion  of  the  congre- 
gation  to  the  valuable  week-day  services  of  our  Church 
which  immediately  precede  Easter.  That  such  an 
exertion  should  be  needed,  is  perhaps  neither  creditable 
to  minister  nor  people ; but  all  must  have  remarked 
how  thinly  the  prayers  of  the  Church  are  usually 
attended,  unless  accompanied  by  some  such  addition 
as  was  aimed  at  in  the  present  Lectures.  That  they 
were  never  intended  for  publication  will  perhaps  be 
sufficiently  obvious  from  internal  evidence : as  all  were 
delivered  during  Passion  week,  each  was  hastily  com- 
posed in  the  evening  preceding  the  morning  on  which 
it  was  preached,  and  every  aid  within  reach  was  made 
use  of,  that  could  render  the  Lectures  more  instructive 
or  more  interesting. 

It  need  hardly  be  added,  that  the  author  never  con- 
templated employing  these  familiar  expositions  as  a 
conclusion  to  his  history  of  our  Lord ; but  in  the  pros- 

(315) 


31G 


NOTICE. 


pect  of  not  being  permitted  to  finish  a work  in  which 
he  has  long  been  deeply  interested,  he  has  thought  it 
well  to  attend  to  the  often  expressed  desire  of  members 
of  his  congregation,  and  rather  to  suffer  these  very 
inadequate  representations  of  the  last  days  of  the 
Saviour  to  accompany  the  former  Lectures,  than  to 
leave  the  subject,  as  he  must  otherwise  have  done, 
wholly  unconcluded. 


EXPOSITORY  LECTURES 


LECTURE  I. 


St.  John  xvii.  24. 

Father,  I will  that  they  also,  whom  thou  hast  given  me,  be  with  me 
where  I am,  that  they  may  behold  my  glory.” 

The  solemn  season  which  is  approaching,  brethren,  has 
led  me  to  select  the  words  of  the  text  from  one  of  the  most 
important  portions  of  Scripture,  which  mark  the  close  of  the 
earthly  sojourn  of  our  divine  Master.  My  object  in  this  is  to 
second  the  admirable  arrangement  of  our  Church  during  the 
week*  upon  which  we  have  this  day  entered,  by  concentrat- 
ing all  our  thoughts,  and  all  our  affections,  on  him  who  is  the 
great  subject  of  her  services ; and  as  I have  on  former  occa- 
sions grieved  to  observe  the  comparatively  small  proportion 
of  our  congregation  which  attends  upon  the  week-day  service, 
when  prayer  is  wont  to  be  made,  I purpose,  if  the  Lor(f  will, 
to  accompany  the  daily  prayers  by  a short  exposition  of 
Scripture,  appropriate  to  those  high  and  blessed  subjects, 
which  ought  in  an  especial  manner  to  occupy  the  mind,  and 
fill  the  heart,  of  every  sincere  follower  of  our  Lord,  during 
the  commemoration  of  this  his  time  of  greatest  and  most  ap- 
palling sufferings. 

For  this  purpose,  we  commence  to-day  with  the  last  hour 
of  our  Lord’s  life,  which  preceded  that  time  of  his  suffering  : 
intending  in  these  daily  services  to  consider  each  period  of 
his  sufferings  in  the  order  in  which  it  occurred,  hoping  that  by 
God’s  grace,  we  shall  thus  obtain  far  juster,  and  far  deeper 


27  * 


^ Passion  week 


(317) 


818 


LECTURE  I. 


views,  of  the  countless  price  at  which  our  redemption  was 
purchased,  than  we  have  yet  attained  to. 

We  shall  begin  by  endeavouring  to  ascertain  the  place  and 
time  in  which  the  14th,  15th,  16th,  and  17th  chapters  of  St. 
John  were  spoken  by  our  Lord.  We  shall  discover  from  the 
context,  that  the  place  was  the  large  upper  chamber  at  Jeru- 
salem in  which  the  Lord  Jesus  Christ  had  just  partaken  of 
the  passover  with  his  disciples,  and  the  time  from  eight  to 
eleven  o’clock  at  night. 

First,  with  respect  to  the  place.  In  all  probability,  “ the 
house  in  which  the  supper  occurred,  was  in  the  eastern  divi- 
sion of  the  city,  for  the  messengers  sent  by  our  Lord  to  pre- 
pare the  Passover  would  enter  Jerusalem  necessarily  from  the 
direction  of  Bethany,  where  our  Lord  had  slept  on  the  pre- 
ceding night ; and  they  may  be  presumed  to  have  found  the 
house  almost  as  soon  as  they  entered  the  city.”*  It  is  inter- 
esting to  remember  this,  because  it  marks  the  distance  of  this 
spot,  as  well  as  its  direction,  from  those  scenes  in  the  Garden, 
and  on  the  Mount,  which  we  shall  shortly  endeavour  to  inves- 
tigate ; and  nothing  will  tend  more  to  impress  them  upon  our 
memories  and  our  hearts,  than  their  possessing  a local  habita- 
tion in  our  minds. 

The  disciples,  then,  having,  as  our  Lord  directed  them, 
followed  “ the  man  bearing  a pitcher  of  water,”  whom  they 
were  to  meet  as  soon  as  they  entered  the  city,  occupied  by 
his  permission  the  large  upper  room,  which  they  found  fur- 
nished and  prepared,  and  there  partook  of  the  Passover  wdth 
their  divine  Master.  Having  concluded  the  Paschal  feast, 
Jesus  proceeded  to  institute  the  Sacrament  of  the  Lord’s  Sup- 
per ; either  immediately  before,  or  immediately  after  this, 
Judas  the  traitor  left  the  apartment,  for  the  purpose  of  con- 
cluding his  horrible  arrangements  with  the  Chief  Priests  and 
Elders.  Our  Lord’s  directions  to  him,  “ That  thou  doest,  do 
quickly,”  which  the  disciples  understood  to  mean,  “ Buy  those 
things  which  we  have  need  of  against  the  feast,”  will  very 
readily  help  us  to  determine  at  what  part  of  the  night  this 
incident  took  place,  since  it  must  have  been  before  the  shops 
were  shut  up  in  Jerusalem, j*  and  probably  at  the  second  or 

* Greswell’s  Dissertations. 

t See  “ Rev.  T.  Greswell’s  Dissertations.”  Not  having  the  work  at 
hand,  and  having  made  no  note  at  the  time,  I am  unable  to  refer  more 
particularly  to  this,  and  to  many  other  ingenious  suggestions  for  which 
1 am  indebted  to  that  elaborate  and  interesting  work. 


L K C T IT  R E I . 


319 


third  hour  of  the  night,  t.  e.,  between  seven  and  eight  o’clock 
on  Thursday  evening,  preceding  the  day  of  our  Lord’s  great 
sacrifice:  from  this  time,  then,  until  the  time  they  went  forth 
into  the  garden,  which  was  between  eleven  and  twelve  o’clock, 
Jesus  was  alone  with  the  eleven  disciples,  and  these  are  the 
hours  which  were  occupied  in  delivering  the  discourses  which 
are  contained  in  the  14th,  15th,  and  16th  chapters  of  this 
Gospel,  and  that  sublime  and  beautiful  prayer,  which  is  con- 
tained in  the  17th  chapter,  and  which  forms  one  of  the  richest 
and  most  invaluable  legacies  that  the  Church  has  ever  received 
from  its  divine  and  blessed  Founder, 

I shall  content  myself  this  morning  with  giving  you  some 
general  idea  of  the  prayer  itself,  and  with  dwelling  briefly 
upon  two  or  three  of  its  most  important  passages. 

First,  then,  with  respect  to  the  prayer  itself:  it  may  be  di- 
vided into  three  distinct  portions.  In  the  first  of  these,  which 
occupies  the  five  opening  verses  of  the  chapter,  our  Lord  prays 
that  he  may  be  glorified  with  the  Father,  with  that  glory 
which  he  had  with  him  before  the  world  began. 

2.  From  the  16th  to  the  19ih  verse,  our  Lord  petitions  for 
two  great  blessings  for  the  eleven  apostles;  “Keep  through 
thine  own  name  those  whom  thou  hast  given  me,”  and  “ Sanc- 
tify them  through  thy  truth  while  each  of  these  petitions 
for  divine  keeping,  and  for  sanctification,  is  urged  by  differ- 
ent arguments,  and  pressed  upon  different  grounds. 

3.  From  the  19th  verse  to  the  end  of  the  chapter,  our  Lord 
prays  for  his  whole  Church,  in  every  age,  under  the  name  of 
“them  which  shall  believe  on  me  through  their  word,”  i,  e., 
through  the  preaching  or  writings  of  the  apostles.  And  he 
asks  for  them  these  unspeakable  blessings. 

I.  Spiritual  union  with  God  the  Father  and  our  Lord  Jesus 
Christ : “ As  thou.  Father,  art  in  me,  and  I in  thee,  that  they 
also  may  be  one  in  us.” 

II.  The  spiritual  unity  of  the  Church  itself,  “ That  they 
may  be  one,  even  as  we  are  one.” 

And,  lastly,  in  the  words  of  the  text,  that  all  his  Church, 
as  it  shall,  in  answer  to  his  prayer,  be  united  to  him  here  be- 
low, may  also  be  re-united  to  him  in  heaven  for  ever. 
“ Father,  1 will  that  they  also,  whom  thou  hast  given  me,  be 
with  me  where  I am,  that  they  may  behold  my  glory.” 

Thus  much  for  the  analysis  of  the  prayer  itself.  We  pro- 
ceed to  offer  a few  observations  upon  the  three  practical  points 
in  it;  upon  God’s  keeping — God’s  sanctifying — and  God’s 
glorifying  the  people  of  the  Lord  Jesus  Christ. 


3*20 


LECTURE  I . 


1.  U|X)n  God’s  keeping:  “Holy  Father,”  said  our  Divine 
Master,  11th  verse,  “Keep  through  thine  own  name  those 
whom  thou  hast  given  me;”  and  again  15lh  verse,  “]  pray 
not  that  thou  shouldst  take  them  out  of  the  world,  but  that 
thou  shouldst  keep  them  from  the  evil.” 

Observe  here,  our  Lord’s  great  and  high  and  solemn  reve-^ 
rence  in  prayer,  when  publicly  made  before  his  disciples,  as 
a model  for  their  intercessions,  “Holy  Father.”  Who,  with 
such  an  example  before  him,  would  presume  to  draw  near 
unto  God  with  any  feeling  of  levity,  or  carelessness,  or  famili- 
arity, when  we  see  even  the  only  begotten  Son,  as  Mediator, 
speaking  thus  humbly,  thus  reverentially.  Observe  again, 
that  our  Lord  does%not  entreat  his  Father  to  lake  his  people 
out  of  the  world,  i.  e,  to  remove  them  at  once  by  death  from 
the  face  of  the  earth,  but  to  keep  them  under  his  divine  guid- 
ance and  protection,  while  tarrying  there.  If,  therefore,  yours, 
brethren,  be,  as  every  Christian’s  at  some  period  or  other  is, 
the  mourner’s  lot,  whatever  be  your  griefs,  your  anxieties  or 
your  difficulties,  learn  that  God’s  time  is  assuredly  the  best 
time  both  for  their  removal  and  your  own,  and  is  to  be  pa- 
tiently and  thankfully  waited  for. 

Neither  does  our  Lord  ask  his  heavenly  Father  to  keep  his 
beloved  people  from  the  troubles,  the  distresses,  the  heart- 
rending sorrows  of  the  world  ; not  a word  is  expressed  upon 
this  point  throughout  the  whole  of  the  prayer  before  us; 
“ Keep  them  from  the  evil,”  is  the  great  subject  of  our  Lord’s 
entreaty.  There  is  no  evil  necessarily  in  sorrow,  certainly 
none  in  sanctified  sorrow ; sin,  and  sin  alone,  is  unmixed  evil, 
and  therefore  from  this  alone  did  our  Lord  so  urgently  petition 
that  his  people  might  be  kept. 

Now  let  us  examine  for  a moment  the  manner  in  which  our 
Lord  describes  those  for  whom  his  petition  is  offered.  16th 
verse,  “ They  are  not  of  the  world,  even  as  I am  not  of  the 
world.”  Brethren,  this  then  is  the  description  of  persons  for 
whom  Christ  prayed  ! “Not  of  the  world.”  It  is  no  uncom- 
mon thing  to  hear  advanced,  in  a certain  degree  of  comformity 
to  the  pleasures  and  follies  and  habits  of  the  world,  that  our 
Lord  described  his  people  as  being  “ in  the  world,  and  not  of 
'he  world.”  Our  Lord  assuredly  never  drew  any  sue.*!  dis- 
tinction, in  the  manner,  or  with  the  intention,  which  such  per- 
sons would  wish  us  to  understand.  When  he  prayed  that  his 
disciples  might  remain  in  the  world,  it  is  perfectly  obvirais 
that  he  used  the  word  as  expressive  of  the  globe  itself,  the 


LECTURE  I. 


321 


earth  on  which  we  live,  move  and  have  our  being  ; that,  in 
fact,  he  simply  meant  that  they  might  continue  to  live.  When 
he  declares  that  they  were  not  of  the  world,  he  clearly  uses 
the  word  as  we  are  accustomed  at  the  present  day  to  use  it, 
meaning  the  people  of  the  world,  and  therefore  asserts  that 
they  for  whom  he  was  interceding  were  not  conformed  to  the 
world,  were  not  living  in  its  follies,  were  not  numbered  among 
its  people.  He  even  makes  this  distinction  still  more  clear, 
and  pointed,  and  undeniable,  in  the  9th  verse,  when  he  says, 
— “ I pray  for  them  ; I pray  not  for  the  world,  but  for  them 
which  thou  hast  given  me  ; for  they  are  thine.”  Is  it  to  be 
believed,  brethren,  that  the  Lord  Jesus  Christ  now  intercedes  in 
heaven  for  those  whom  he  prayed  not  while  on  earth  ? Can 
we  conceive  such  a change  in  an  unchangeable  Being  ? That 
declaring  while  on  earth,  that  he  prayed  not  for  those  who, 
wedded  to  the  world,  refused  his  Gospel,  despised  his  pro- 
mises, rejected  himself,  he  should  now  be  employed,  through- 
out all  time,  in  interceding  for  these  in  heaven,  for  whom, 
while  upon  earth,  he  prayed  not?  No,  surely  the  same  limir 
tation  must  exist  now,  as  existed  then,  “ I pray  for  them 
whom  thou  hast  given  me  ; all,  in  every  age  and  every  clime, 
who  hear  and  receive  the  Gospel  of  salvation,  and  resolve,  by 
God’s  grace,  to  devote  themselves  in  body  and  soul  to  the 
service  of  our  Lord.  Is  it,  then,  an  object  of  earnest  desire 
to  your  souls,  to  be  the  subjects  of  the  Saviour’s  prayer? 
Could  you  have  any  hope  of  pardon,  any  assurance  of  grace 
and  strength,  any  prospect  of  a glorious  eternity,  if  you  were 
excluded  from  those  divine  intercessions?  Then  let  these 
words  of  your  Redeemer  sink  deep  into  your  hearts,  “ I pray 
not  for  the  world.”  So  long  as  you  remain  undistinguishable 
from  the  world  of  the  ungodly,  you  can  derive  no  comfort,  be- 
cause you  can  feel  no  assurance  that  our  Lord  intercedes  for 
you  ; doubtless  he  does  intercede  for  many  who  still  swell  the 
ranks  of  an  opposing  world,  and  who  will,  ere  long,  desert 
those  rebel  forces,  and  take  arms  under  their  rightful  sove- 
reign, the  captain  of  their  salvation.  But  no  individual  there 
is  justified  in  believing  that  he  is  one  for  whom  the  Saviour 
prays.  If  you  would,  have  this  point  cleared  up  to  the  satis- 
faction and  comfort  of  your  own  soul,  there  is  no  other  way 
but  that  which  God  himself  has  commanded,  “ Come  out,  and 
be  ye  separate,  saith  the  Lord,  and  touch  not  the  unclean 
thing;  and  I will  receive  you:”  in  other  words,  “ Come  out 
?ind  be  ye  separate”  from  those  for  whom  your  Saviour  prays 


322 


LECTURE  I. 


not.  Let  the  line  between  you  and  them  be  plain,  obvious, 
undeniable ; as  much  so  now  in  your  principles,  your  motives, 
and  your  conduct  in  time,  as  it  will  one  day  be  in  eternity, 
when  that  line,  now  almost  imperceptible,  shall  have  widened 
into  a great,  a fixed,  an  impassable  gulf. 

Is  this,  by  Divine  grace,  already  the  case  with  many  among 
you,  and  although  constrained  to  live  in  the  world,  can  you 
say  with  an  apostle,  “ The  world  is  crucified  unto  me,  and  I 
unto  the  world  I desire  not  its  trifling  pleasures,  I distrust 
its  empty  promises,  I abhor  its  sinful  practices,  and  “ the  life 
which  I now  live  in  the  flesh,  I live  by  the  faith  of  the  Son  of 
God,  who  loved  me,  and  gave  himself  for  me?”  Then  have 
you  the  surest  pledge  that  the  Lord  Jesus  Christ  prays  for 
your  keeping,  for  your  sanctification,  for  your  glorification. 
For  this  is  the  very  argument  which  he  makes  use  of  with  his 
Divine  Father  that  his  prayer  should  be  heard  and  answered ; 
and  be  assured  that  he  prayed  only  for  that  which  he  had 
purchased;  and  that  if  he  have  drawn  you  out  of  the  world 
by  the  attraction  of  his  cross,  and  have  given  you  a far  better 
and  far  holier  inheritance  even  now  among  the  people  of  God, 
making  their  pleasures  here  to  be  yours,  the  Sanctifier  and 
their  Saviour  yours,  then  will  he  make  their  joys  hereafter  to 
be  yours,  and  their  God,  their  heaven,  to  be  yours  also ; for 
he  has  pledged  himself  to  “ keep  you  from  the  evil,”  until  he 
has  built  you  up,  and  given  you  an  inheritance  among  all  them 
which  are  sanctified. 

This  leads  us,  therefore,  to  the  second  point  in  our  Lord’s 
petitions  ; that  his  heavenly  Father  should  sanctify  those  whom 
he  had  promised  to  keep,  “ Sanctify  them  through  thy  truth.” 

It  is  evident  that  those  for  whom  our  Lord  first  offered 
these  petitions  w'ere,  even  when  the  petitions  were  made,  both 
converted  and  sanctified.  Yet  this  did  not  prevent  our  Lord 
from  praying  that  they  might  be  still  further  sanctified,  from 
entreating  that  they  might  be  carried  on  in  holiness,  until  they 
were  perfected  in  happiness.  Learn,  then,  from  this,  the  ne- 
cessity of  growth  in  sanctification.  Not  to  grow,  is  to  decay. 
It  matters  not  what  knowledge,  what  experience,  what  feeling 
of  Divine  things  you  possess  within  you,  even  what  inherent 
grace;  these  will  not  keep  you  from  the  evil  of  the  world, 
unless  you  are  not  only  sanctified,  but  growing,  advancing 
therein.  Therefore  are  these  petitions  united,  Floly  Father, 
keep  and  sanctify.  The  surest  method  by  which  even  God 
himself  keeps  the  believer,  is  by  promoting  his  sanctification. 


LECTURE  I. 


323 


How  blessed  an  arrangement  of  Divine  grace,  that  that  which 
God  has  made  our  duty,  he  should  also  make  our  safeguard 
and  our  happiness  ! How  merciful  a provision  of  Divine  love, 
that  the  very  sanctification  of  the  believer,  which  is  elsewhere 
said  to  be  the  will  of  God  concerning  us,  “ This  is  the  will  of 
God,  even  our  sanctification,”  is  here  shown  to  be  entirely 
the  work  of  God  ; for  our  Lord  Jesus  distinctly  seeks  it  of 
him  by  prayer,  “ Sanctify  them  through  thy  truth.” 

Therefore,  brethren,  learn  while  you  are  constantly  striving 
after  higher  degrees  of  holiness,  to  lay  the  matter  of  your 
daily  sanctification  faithfully  and  contentedly  upon  God  in 
Christ  Jesus.  Acknowledge  your  own  inability,  cease  from 
all  dependence  upon  your  own  efforts,  and  rely  simply  and 
entirely  on  him  who  will  perfect  that  which  concerneth  you, 
and  having  begun  a good  work  in  you,  will  perform  it  until 
the  day  of  Jesus  Christ ! Only  bear  in  mind  that  your  daily 
sanctification  is  to  be  instrumentally  wrought  out  by  the  same 
means  as  your  conversion  was,  viz.,  by  the  power  of  God, 
and  by  the  word  of  truth ; “ Sanctify  them  through  thy 
truth  ; thy  word  is  truth.”  This  is  not  only  affirmed  by  the 
scripture  before  us,  but  corroborated  by  all  scripture.  So  St. 
Peter,  “ As  new-born  babes,  desire  the  sincere  milk  of  the 
word,  that  ye  may  grow  thereby.”  You  never  grow  so 
rapidly  and  strongly,  as  when  your  nourishment  is  drawn 
simply  from  the  Divine  word,  by  daily  reading,  daily  medita- 
tion, daily  prayer.  While  dwelling  on  its  commands,  the 
Spirit  of  God  renders  them  effectual  to  press  your  duties  upon 
your  soul — while  dweffing  upon  its  promises,  to  encourage 
your  performance  of  those  duties — while  dwelling  on  the 
great  and  blessed  doctrines,  the  same  Divine  Spirit  sheds 
forth  that  light  and  warmth  which,  beaming  from  the  cross, 
strengthen  and  purify,  guide  and  sanctify,  the  affections  and 
the  heart.  Thus  he  who  wills  your  sanctification,  while  you 
are  striving  to  effect  it,  himself  “ w'orketh  in  you  to  will  and 
to  do,”  and  thus  carries  on  and  nerfects  that  which  he  re 
commends  and  commands. 

Lastly,  we  are  briefly  to  consider  our  Lord’s  petition  for 
the  glorification  of  his  people,  “ Father,  I will  that  they  also, 
whom  thou  hast  given  me,  be  with  me  where  I am ; that  they 
may  behold  my  glory.”  ^ 

How  beautifully,  and  how  naturally,  does  each  portion  of 
this  heavenly  prayer  succeed  the  other ! they  whom  God  has 
given,  them  he  also  keeps ; and  they  whom  God  has  kept. 


.324 


LECTURE  I. 


them  he  also  sanctifies,  and  they  whom  God  has  sanctified, 
them  he  also  glorifies. 

As  our  Lord  began  the  prayer  with  the  endearing  word 
“ Father,”  so  does  he  also  conclude  it ; the  same  sweet  spirit 
of  filial  intercourse  and  filial  love  pervading  every  petition. 
“ Father,  I will  that  they  also,  whom  thou  hast  given  me,  he 
with  me  where  I am.”  It  is  a remarkable  expression — “ Fa- 
ther, I will.”  Who  but  God  could  with  propriety  have  spoken 
thus  to  God.  Yet  there  is  nothing  authoritative,  nothing  im- 
perious here.  It  is  rather  the  language  of  a dying  testator, 
willing  away  possessions  which  were  his  own  to  give.  I Will 
this  to  my  people.  I Will  that  they  spend  an  eternity  in  my 
presence  and  glory : such  is  my  love  to  them,  that  heaven 
will  not  content  me  unless  they  “ be  with  me  where  I am.” 

Christian  brethren,  let  me  ask  you  a solemn  question,  and 
one  which  you  probably  never  asked  yourselves.  Are  you 
as  anxious  to  enjoy  your  Redeemer’s  company  and  society, 
as  he  unquestionably  proves  himself  by  this  petition  to  be  for 
the  enjoyment  of  the  company  and  society  of  his  people? 
His  last  thoughts  on  earth  were  occupied  with  the  desire  of 
meeting  them  again  in  heaven.  Such  a feeling  was  by  no 
means  confined  to  his  disciples ; it  comes  in  that  portion  of 
the  prayer  which  is  expressly  occupied  with  those  “ who  shall 
believe  on  him,”  and  of  these,  yes  of  all  these,  and  therefore, 
if  we  are  the  children  of  God,  of  us,  even  of  us,  did  he  de- 
clare, “I  will  that  they  also  be  with  me  where  I am.”  As 
if  the  happiness  of  the  Saviour  would  be  incomplete,  the  tra- 
vail of  his  soul  unsatisfied,  if  every  member  of  his  beloved 
family  were  not  with  him,  if  even  the  youngest,  weakest, 
feeblest,  were  not  there.  “ I will  that  they  whom  thou  hast 
given  me,  be  with  me  where  I am,  that  they  may  behold  my 
glory.”  Yes,  my  beloved  brethren,  the  most  spiritual  among 
you  here  below,  know  little  of  that  glory  which  shall  be  re- 
vealed both  to  us,  and  in  us;  we  could  not  bear  the  sight, 
while  clothed  in  these  fleshly  tabernacles ; they  must  be  laid 
down  in  the  dust  of  which  they  are  made ; this  corruption 
must  put  on  incorruption,  this  mortal  must  put  on  immortality, 
before  we  shall  be  able  to  endure  the  vision  of  that,  which 
shall  one  day  constitute  our  highest  happiness,  and  our  eter- 
nal joy.  Be  much  engaged,  then,  in  fixing  your  thoughts 
and  hearts  on  the  Lord  Jesus  Christ,  on  his  all  abounding 
love,  on  all  his  tremendous  sufferings.  Nothing  will,  by 
God’s  grace,  tend  more  to  banish  this  world,  its  trifles,  and  it . 


LECTURE  II. 


325 


follies,  from  your  memories  and  your  hearts,  than  to  have 
them  thus  occupied,  thus  filled.  Nothing  will,  by  the  influence 
of  the  same  grace,  be  so  effectual  in  fitting  you  for  that  day, 
and  for  that  place,  and  for  that  vision,  which  even  now  your 
Lord  is  beseeching  his  heavenly  Father  to  prepare  for  you, 
while  he  is  engaged  with  God  the  Holy  Ghost  in  preparing 
you  for  it.  Do  you,  then,  to  whom  God  hath  in  mercy  given 
a taste  for  these  things,  meditate  upon  them,  pray  over  them, 
and  be  continually  occupied  with  them,  bearing  in  mind  that 
the  time  is  short,  that  eternity  is  approaching,  but  that  eternity 
itself  will  not  be  long  enough  to  repair  the  loss  of  opportuni- 
ties such  as  these,  for  now  only  is  the  accepted  time,  now 
only,  to  us,  is  the  day  to  know  the  Lord  Jesus  Christ,  to  be 
conformed  to  his  image,  obedient  to  his  will,  clothed  with 
righteousness,  and  rendered  meet  to  be  with  him  where  he  is, 
and  to  behold  and  to  partake  of  his  glory. 


SECOND  EXPOSITORY  LECTURE. 

St.  John  xviii.  8. 

Jesus  answered,  I have  told  you  that  I am  he;  if  therefore  ye  seek 
me,  let  these  go  their  way.” 

IN  pursuance  of  the  plan  we  proposed,  of  reviewing  the 
series  of  our  Lord’s  sufferings,  from  the  Paschal  Supper  on 
the  Thursday  evening,  to  the  Crucifixion  on  Friday  noon, — 
for  all  were  crowded  into  a single  day  of  his  mortal  life,  that 
day  of  humiliation,  that  day  of  glory  ! — we  are  this  morning 
to  call  your  attention  to  the  circumstances  of  the  first  scene 
of  his  final  trials  in  the  garden  of  Gethsemane. 

That  you  may  enter  into  the  subject  more  fully,  let  me 
carry  you  back  in  imagination  to  that  large  upper  room  in 
the  eastern  division  of  Jerusalem,  where  our  Lord,  in  compa- 
ny with  the  eleven  disciples,  had  just  finished  the  prayer  upon 
which  we  commented  in  the  last  Lecture.  The  time  which 
had  been  occupied  by  the  lengthened  discourse  of  the  preced- 
ing chapters,  14th,  15th,  16th,  and  the  prayer  of  the  17th, 
would  bring  the  period  of  the  departure  of  Jesus  and  his  dis- 
ciples from  the  city,  to  eleven  or  twelve  o’clock  at  night.  For 
though  it  is  said  at  the  close  of  the  14th  chapter,  “ let  us  go 
28 


326 


lecture  II. 


hence,”  it  is  the  opinion  of  the  best  harnaonizers  of  scripture^ 
that  they  did  not  then  depart  from  the  house,  but  only  made 
preparations  for  leaving  it,  probably  by  quitting  the  table.  It 
says,  indeed,  expressly,  at  the  opening  of  this  chapter,  “ When 
Jesus  had  spoken  these  words,  he  went  forth  with  his  disci- 
ples,” and,  therefore,  not  before.  The  Garden  of  Gethse- 
inane,  to  which  they  were  about  to  bend  their  steps,  lay  on  the 
eastern  side  of  Jerusalem,  across  the  valley  or  brook  of  Ce- 
dron,  at  the  foot  of  the  Mount  of  Olives,  and  distant  from  the 
city  about  three-fourths  of  an  English  mile.  To  this  garden, 
as  the  evangelist  acquaints  us,  our  Lord  was  in  the  constant 
habit  of  resorting  with  his  disciples,  for  the  purpose,  no  doubt, 
of  intimate  communion  with  them,  and  of  still  more  intimate 
communion  with  his  God.  But  he  was  now  going  thither,  for 
a widely  different  purpose, — to  bear  that  weight  of  sin  which 
would  have  crushed  the  world. 

The  evangelist,  whom  1 intend  exclusively  to  follow,  omits 
all  mention  of  the  agony  of  our  Divine  Lord,  because  it  had 
been  largely  told  by  the  other  apostles,  and  it  is  the  peculiar 
character  of  St.  John’s  Gospel  to  be  highly  supplementary, 
that  is,  to  pass  lightly  over  those  things  narrated  in  the  other 
Gospels,  and  to  dwell  much  upon  all  that  they  have  omitted. 
It  will  be  enough,  therefore,  for  me  to  remind  you  of  that  most 
trying  portion  of  your  Redeemer’s  woes  ; that  season  when 
he  was  sore  amazed,  and  very  heavy,  and  his  soul  exceeding- 
ly sorrowful  even  unto  death  ; when,  in  the  intensity  of 
mighty  prayer,  he  fell  upon  the  ground,  crying,  “ O my 
Father,  if  it  be  possible,  let  this  cup  pass  from  me  !”  when, 
in  the  extremity  of  mortal  agony,  “ his  sweat  was,  as  it  were, 
great  drops  of  blood  falling  down  to  the  ground  of  that  hour 
when  he,  who  had  been  the  loudest  in  his  protestations  of 
fidelity,  and  when  the  dearest  of  his  disciples,  he  who  had 
leant  on  his  breast  while  at  supper  that  very  night,  in  the 
closest  intimacy  of  friendship,  were  both  of  them  unable  to 
watch  with  him  for  a single  hour ; and  when  their  Lord  was 
bleeding  from  the  intensity  of  his  agony,  they,  overpowered 
hy  fatigue  and  sorrow,  w’ere  three  times  found  asleep.  Surely 
this  must  be  mentioned  among  the  sufferings  of  our  Lord  ; for 
who  can  tell  how  deep  an  additional  pang  such  conduct  at 
such  a season  must  have  inflicted  ! And,  brethren,  what  an 
additional  stigma  does  it  for  ever  fix  upon  man’s  affection  and 
man’s  fidelity  ! 

If  a peculiar  cui^se  has  settled  upon  the  one  sex,  because  in 


LECTURE  II. 


327 


the  Garden  of  Eden  the  woman  sinned,  says  the  apostle, 
“ being  first  in  the  transgression surely  in  the  Garden  of 
Gethsemane  the  mouth  of  the  other  sex  had  been  for  ever  si- 
lenced ; for  if  the  first  Adam  was  beguiled  by  the  woman,  the 
second  Adam  was  jpaost  certainly  betrayed,  denied,  deserted, 
by  the  man. 

St.  John  resumes  the  narrative,  soon  after  the  omission  of 
the  agony,  at  that  period  when  our  Lord,  coming  for  the  last 
time  to  his  slumbering  disciples,  inquires  of  them, — for  it  is 
probable  that  this  should  have  been  translated  as  an  inquiry, 
and  not  a command, — “ Do  you  sleep,  even  now,  and  take 
your  rest  ?”  ‘ It  is  enough,  the  hour  is  come  ; rise  up,  let  us 

go  ; lo  ! he  that  betrayeth  me  is  at  hand.”  Then  it  was,  even 
while  he  yet  spake,  that  Judas  and  his  band  drew  near ; and 
as  St.  John  tells  us,  in  the  4th  verse,  “ Jesus  knowing  all 
things  that  should  come  upon  him  went  forth,  and  said  unto 
them.  Whom  seek  ye?  They  answered  him,  Jesus  of  Naza- 
reth. Jesus  saith  unto  them,  I am  he.”  What  supernatural 
composure,  what  blessed  meekness  ; and  after  the  agony  of 
the  Passion,  what  a holy  calm  of  peace  ! How  mercifully 
does  God  deal  with  us,  in  thus  always  giving  us  grace  equal 
to  our  day,  or  making  our  day  equal  to  our  grace;  never  per- 
mitting our  inward  and  our  outward  trials  to  come  on  simulta- 
neously, so  as  to  overwhelm  and  crush  us,  but  in  mercy  with- 
drawing the  one  before  he  pours  forth  on  us  the  other.  Our 
Lord  had  but  just  before,  as  we  are  told  by  St.  Luke,  been  com- 
forted by  an  angel  sent  from  heaven,  to  strengthen  him ; and 
now,  instead  ol  shrinking  from  this  dreaded  hour,  he  volunta- 
rily goes  forth  to  meet  its  perils.  How  easy  are  outward 
trials,  where  there  is  inward  peace  ! Get  but  the  peace  of  God 
within  your  hearts,  and,  like  your  Lord,  there  will  be  no  trial, 
no  peril,  no  foe  on  earth,  that  you  will  shrink  from  going 
forth  to  meet,  if  the  Lord  call  you  to  the  conflict. 

No  sooner  did  Jesus  declare  that  it  was  he,  than  we  read 
that  “ they  went  backward  and  fell  to  the  ground.”  Doubt- 
less this  was  to  prove  that  all  which  followed,  was  of  our 
Lord’s  own  free  will,  that,  “ he  gave  his  back  to  the  smiters, 
and  his  cheek  to  them  that  plucked  off  the  hair.”  Little  do 
the  enemies  of  Jesus,  little  do  even  the  dearest  of  his  friends, 
yet  know  of  the  power  of  the  word  of  Christ ; “ As  soon  as 
he  said,  I am  he,  they  went  backward,  and  fell  to  the  ground.” 
They  required  no  stronger  power  to  be  exerted  against  them 
than  the  word  of  the  Lord.  How  difierently  does  the  same 


328 


LECTURE  II. 


voice,  and  even  the  same  word,  spoken  by  that  voice,  sound, 
according  to  the  persons  to  whom  it  is  addressed  ! Do  you 
not  remember,  another  time,  when  he  said,  “ I am  he,”  or 

It  is  1,”  and  then  immediately  every  fear  in  his  disciples’ 
hearts  was  hushed,  and  they  received  hioa  into  their  vessel, 
and  the  ship  was  at  the  land  whither  they  went?  Who  can 
express  the  difference  of  the  same  words,  spoken  by  the  same 
Saviour,  to  his  enemies,  or  to  his  people!  So  shall  it  be  at 
the  end  of  the  world,  when  the  cry  of  the  Bridegroom,  “ I am 
he,  “ shall  come  upon  the  four  winds,  and  sound  from  one  end 
of  heaven  to  the  other  ; it  shall  be  to  every  one  of  his  children, 
as  the  Lamb’s  voice,  the  accents  of  tenderness  and  love ; while 
to  the  whole  world  of  the  risen  unbelievers,  it  shall  be  as  the 
roaring  of  the  Lion  of  the  tribe  of  Judah,  full  of  terror,  dis- 
may, and  everlasting  death. 

A second  time  our  Lord  asks  the  question,  “ Whom  seek 
ye?  And  they  said,  Jesus  of  Nazareth.”  Again  he  makes 
the  same  reply,  but  now  accompanied  by  this  affecting  addi- 
tion, “ If,  therefore,  ye  seek  me,  let  these  go  their  way.  That 
the  saying  might  be  fulfilled  which  he  spake.  Of  them  which 
thou  gavest  me  have  1 lost  none.” 

Even  in  the  most  trying  moment  of  our  Lord’s  own  peril, 
what  care,  what  thoughtfulness,  what  affectionate  considera- 
tion, for  his  disciples ! And  is  there  no  encouragement  here 
f()r  us,  brethren?  Yes,  truly,  these  little  words  are  replete 
with  consolations.  Did  our  Lord  thus  stand  betw^een  these 
bands  of  armed  ruffians,  and  his  poor,  weak,  trembling  fol- 
lowers? then  not  a storm  which  blows  upon  the  Church,  not 
a trouble  which  assails  yourselves,  but  Christ  is  present,  to 
stand  between  you  and  your  enemies  ; and  all  that  would 
otherwise  overwhelm  and  ruin  you,  is  borne  by  him  alone. 
Again,  does  justice  come  and  plead  against  you  ? does  it  re- 
call sins  unnumbered,  for  which  you  can  make  no  compensa- 
tion, and  from  the  justly  merited  punishment  of  which  you 
can  discover  no  escape?  then  behold  your  Lord  again  step- 
ping forward,  offering  himself  to  justice  in  your  stead,  and 
again  pleading,  “ Let  these  go  their  way  ;”  “ ye  seek  me 
for  “ I am  he,”  who  alone  can  satisfy,  and  who  alone  have 
satisfied,  all  and  every  demand  which  you  can  bring  against 
my  people. 

Thus  is  the  scripture  again  and  again  fulfilled,  as  every 
succeeding  generation  of  our  Lord’s  believing  people  pass  on- 
ward through  a world  of  sins  and  trials,  to  a world  of  purity 


LECTURE  II. 


329 


and  peace,  “ Of  them  which  thou  gavest  me,  I have  lost 
none;”  most  mercifully  manifested  in  part,  every  day,  and  at 
every  period  of  the  Christian’s  life,  but  to  be  still  more  tri- 
umphantly, O,  how  triumphantly  declared,  on  that  great  day, 
when  he  shall  stand  before  his  Father,  and  say,  “ Behold,  1 
and  the  children” — yea,  all  the  children, — “ which  thou  hast 
given  me.” 

“ Then  Simon  Peter,  having  a sword,  drew  it,  and 
the  High  Priest’s  servant,  and  cut  off  his  right  ear.  The  ser 
vant’s  name  was  Malchus,  Then  said  Jesus  unto  Peter,  Put 
up  thy  sword  into  the  sheath,  for  all  they  that  take  the  sword, 
shall  perish  with  the  sword  ; the  cup  which  my  Father  hatii 
given  me,  shall  I not  drink  it  ]”  There  was  almost  more 
severity  in  the  reproof  here  given  to  Peter,  than  in  that  which 
our  Lord  is  elsewhere  recorded  to  have  given  to  Judas.  So 
true  is  it,  that  when  Christ  reproves,  it  is  a mark  of  love. 
Thank  God,  brethren,  for  your  food,  but  thank  him  still  more 
for  your  medicines.  One  hour  of  divine  chastening,  will 
often  in  its  effects  outweigh  a century  even  of  spiritual  pros- 
perity. But  if  we  mark  our  Lord’s  correction  of  Peter,  let  us 
not  overlook  his  own  divine  submission,  for  he  was  himself  at 
that  very  moment  under  a far  heavier  chastening  than  all  that 
he  inflicted.  “ The  cup  which  my  Father  hath  given  me, 
shall  I not  drink  it?”  were  the  words  with  which  he  welcomed 
the  first  of  that  series  of  indignities  and  cruelties,  which  were 
to  end  only  in  the  grave.  Here  then,  again,  in  his  blessed 
example  is  strong  consolation  for  ourselves.  In  all  our  trials, 
it  matters  not  how  bitter  the  cup,  if  we  have  but  the  privilege 
of  throwing  in  those  two  little  words,  “ my  Father,”  to 
sweeten  it.  Only  know  by  the  Spirit  of  adoption,  that  the 
cup  is  mixed  with  a Father’s  love,  and  presented  to  you  by  a 
Father’s  hand  ; and  where  is  the  child  of  God  who  will  refuse 
to  drink  it?  Impatience  and  rebellion  are  the  very  curse  of 
crosses ; but  filial  love  and  submission  turn  the  heaviest  and 
worst,  into  a real  and  substantial  blessing. 

No  sooner  had  our  Lord  thus  marked  his  determination  to 
drink  the  cup  which  his  heavenly  Father  had  prepared,  and 
to  resign  himself  into  the  hands  of  his  enemies,  than  we  read, 
“ Then  they  bound  him,  and  led  him  away.” 

This  closes  the  first  scene  of  our  Redeemer’s  trial ; may 
he,  by  his  divine  Spirit,  enable  us  so  to  occupy  ourselves  in 
meditating  upon  it,  and  upon  the  many  important  personal 
essons  to  be  derived  from  it,  for  which  the  few  hints  which 
28  * 


S30 


LECTURE  III. 


have  now  been  thrown  out  are  only  intended  as  mere  sugges- 
tions, that  our  hearts  may  be  brought  nearer  to  himself,  and 
strengthened,  stablished,  settled  against  every  trial,  and  under 
every  temptation,  by  the  affecting  instances  of  our  Divine 
Master’s  love  for  his  people,  and  by  the  review  of  all  that  he 
said,  and  all  that  he  did,  and  all  that  he  suffered,  during  his 
day  of  agony. 


THIRD  EXPOSITORY  LECTURE. 

St.  John  xviii.  19. 

“ The  High  Priest  then  asked  Jesus  of  his  disciples  and  of  his  doctrine.” 

No  sooner  had  the  captain  and  officers  of  the  Jews  taken 
our  Lord,  to  which  point  we  traced  the  history  in  our  last 
J^ecture,  than  they  led  him  at  once  to  Annas,  whose  house, 
we  find  from  Josephus,  was  in  that  quarter  of  Jerusalem 
through  which  they  must  necessarily  pass  to  the  palace  of 
Caiaphas  the  High  Priest. 

This,  probably,  was  entirely  the  act  of  the  persons  imme- 
diately engaged  in  arresting  Christ,  and  not  commanded  by 
their  superiors,  for  we  find  it  parenthetically  stated  in  the  24th 
verse,  that  Annas  had  sent  him  on,  bound  as  he  had  been  in 
the  Garden,  at  once  to  Caiaphas  ; there  is,  therefore,  no  doubt 
that  the  whole  of  the  examination  recorded  in  this  portion  of 
the  chapter  took  place  in  the  palace,  not  of  Annas,  but  of 
Caiaphas. 

As  far  as  we  can  ascertain,  this  examination  was  a private 
examination  before  the  High  Priest  only,  and  not  before  the 
Sanhedrim  that  examination  having  been  related  at  length 
in  two  other  gospels ; St.  John,  according  to  his  usual  cus- 
tom, to  which  we  have  before  referred,  omitted  it  altogether. 
The  reason  probably,  for  this  double  examination,  was,  that 
the' hour  when  Jesus  was  taken  was  so  early,  being  about 
two  o’clock  in  the  morning,  that  the  Sanhedrim  could  not  be 
called  together,  and  therefore  Caiaphas  received  him  alone: 
for  we  are  expressly  told  by  Maimonides,  that  there  was  a 
law  among  the  Jews  that  no  trial  should  be  commenced  during 
the  night,  a regulation  no  doubt  necessary,  since  their  courts 
of  justice  usually  met  at  daybreak,  and  one  which,  as  the 


LECTURE  III. 


S31 


persecutors  of  Jesus  throughout  the  whole  of  his  different 
trials  were  very  observant  of  ceremonial  exactness,  was  not 
likely  on  the  present  occasion  to  have  been  infringed. 

“ The  High  Priest  then,”  says  the  evangelist,  “ asked  Jesus 
of  his  disciples,  and  of  his  doctrine,”  intending  to  impute  to 
him,  as  appears  from  llic  examination  which  took  place  after- 
wards, sedition  in  assembling  his  disciples,  and  heresy  in  the 
doctrine  which  he  taught  them.  Such,  at  least,  were  the 
nominal  charges  ; the  real  offence  which  had  excited  all  this 
enmity,  was  of  a far  different  nature;  but  this  has  ever  been 
the  method  adopted  by  the  enemies  of  our  Lord.  Thus  at 
one  period  of  his  life  he  was  persecuted  as  a gluttonous  man 
and  a winebibber;  at  another  he  is  accused  of  sedition  and 
heresy,  then  again  of  blaspheming  the  temple;  and  never, 
until  all  these  had  failed,  is  the  real  charge  brought  forward, 
“ because  he  made  himself  the  Son  of  God.” 

There  will  be  consolation  in  this  consideration  to  those 
among  you  who  suffer,  I will  not  say  persecution,  it  is  in 
general  too  strong  a term,  but  opposition  for  the  truth’s  sake. 
Be  assured  of  this,  that  Satan  is  too  cunning  ever,  if  he  can 
help  it,  to  let  you  enjoy  the  comfort  of  knowing  that  you  are 
really  suffering  for  righteousness’  sake.  You  will  be  con- 
demned by  some  for  your  wordliness,  by  others  for  your 
pride,  by  others  for  your  enthusiasm,  by  others  for  your  w'ant 
of  judgment,  by  others  for  your  inconsistencies  ; but  Satan  will 
take  care  that  the  real  reason,  because  you  are  a child  of  God, 
because  you  are  a true  follower  of  your  Lord,  shall  never  meet 
your  ear.  So  it  was  in  the  days  of  the  first  Christian  martyrs 
— they  were  put  to  death  as  the  enemies  of  Caesar,  and  seditious  ; 
so  it  was  in  the  days  of  the  Protestant  martyrs,  they  were  carried 
to  the  stake  as  despisers  of  the  Church,  and  heretics;  while,  in 
both  qases,  the  real  head  and  front  of  their  offending  was,  that 
they  had  lived  too  near  the  God  of  their  Bible.  It  is  matter 
of  Christian  experience  that  this  is  one  of  Satan’s  most  fa- 
vourite and  most  malignant  devices,  to  persecute  you  simply 
because  you  are  a real  Christian,  and  then  to  take  from  you 
the  consolation  which  the  assurance  of  such  a fact  would  in- 
fallibly bring,  in  the  hour  of  trouble,  to  your  soul. 

Perhaps,  then,  one  of  the  reasons  for  which  our  Lord  con- 
descended to  lie  under  the  imputation  of  sedition  and  heresy, 
a destroyer  of  the  temple,  an  ambitious  man,  who  wished  to 
make  himself  a king,  and  all  the  other  charges  of  which  he 
was  as  innocent  as  a new-born  babe,  was  to  sanctify  every 


332 


L E C T U E 


in. 


false  charge  which  he  well  knew  would  so  often  be  brought 
against,  and  afflict  his  brethren,  and  to  give  thenn  the  com- 
fortable assurance  that  in  this  trial  also,  their  Lord  has  gone 
before,  and  that  he,  at  least,  would  know  how  to  strengthen,  and 
support,  and  sympathize  with  them  in  their  like  hour  of  need. 

In  his  reply,  we  find  our  Lord  taking  no  notice  of  the  in- 
quiry respecting  his  disciples,  but  confining  himself  simply  to 
that  which  regarded  his  doctrine,  and  manner  of  teaching. 
“ Jesus  answered  him,  I spake  openly  to  the  world  : I ever 
taught  in  the  synagogue,  and  in  the  temple,  whither  the  Jews 
always  resort,  and  in  secret  have  I said  nothing.  Why  askest 
thou  me?  Ask  them  which  heard  me  what  I have  said  unto 
them : behold,  they  know  v/hat  I said.”  There  were  times 
during  these  examinations,  in  fact,  whenever  they  were  strictly 
judicial,  as  we  shall  see,  when  our  Lord  fulfilled  the  pro- 
phecy, “ As  a sheep  before  her  shearers  is  dumb,  so  he  opened 
not  his  mouth  and  when  he  was  arraigned  as  a guilty  mar, 
utterly  refused  to  avow  his  innocence,  and  “ answered  not  a 
word,”  probably  to  mark  the  fact  that  he  was  suffering  as 
the  surety  of  a world  of  sinners,  and  therefore  had  no  reason 
to  give,  why  judgment  should  not  be  passed  upon  him  : for  of 
all,  and  more  than  all,  that  he  was  ever  charged  with,  his 
people  had  been  guilty  ; and  all,  and  more  than  all,  that  could 
be  laid  on  him,  their  sins  had  well  deserved.  But  there  were 
also  times,  and  this  was  one,  when  he  “ witnessed  a good 
confession,”  and  declared  that  all  the  truths  he  had  ever 
preached  were  open  to  the  world,  and  would  stand  all  tests 
that  the  inquiry,  the  opposition,  the  hatred  of  the  world,  could 
ever  bring  to  bear  upon  them.  What  need  have  we  of  this 
divine  wisdom  of  our  Lord,  to  know  when  to  speak,  and  when 
to  declare  openly  for  God,  and  when  to  bridle  the  tongue? 
Par  less  likely,  brethren,  are  we  to  err  on  the  side  of  “ speak- 
ing openly  to  the  world,”  than  of  preserving  a guilty  silence 
on  these  great  points.  Remember,  if  God  has  intrusted  you 
with  his  truth,  that  pearl  of  great  price,  he  has  given  it  you  as 
a talent  to  improve,  and  not  to  bury,  or  lay  up  in  a napkin. 
Doubtless  you  are  “ not  to  cast  your  pearls  before  swine ;” 
but  be  not  too  speedy  in  thus  denominating  your  fellow-sin- 
ners. At  least  make  the  experiment  before  you  pronounce 
upon  them,  for  many  whom  you  in  your  wisdom,  or  in  your 
cowardice,  would  think  unworthy  of  one  word  of  Christian 
counsel,  you  will,  perhaps,  hereafter  find  to  have  been  among 
the  sheep  of  the  Redeemer’s  fold ; and  you  unquestionably 


LECTURE  III. 


333 


neglect  your  Master’s  interests,  if  in  going  into  society,  you 
withhold  the  truth  from  any  to  whom  you  have  an  opportunity 
of  clearly  and  plainly  stating  it.  St.  Paul  speaks  of  himself 
as  a debtor,  until  he  should  pay  away  to  others  something  of 
the  riches  with  which  God  had  intrusted  him.  It  is  a re- 
markable expression  ; he  says,  “ I long  to  see  you,  that  I 
might  impart  unto  you  some  spiritual  gift and  then  con- 
tinues with  reference  to  this,  “ I am  a debtor  both  to  the  Greeks 
and  to  the  Barbarians,  both  to  the  wise  and  to  the  unwise.” 
Thus  should  you  feel,  who  have  received  the  truth  as  it  is  in 
Jesus  Christ ; that  with  regard  to  every  society  into  which 
you  are  thrown,  you  are  to  go  there  as  “ a debtor that  you 
have  wealth,  to  which  as  children  perhaps  of  the  same  family, 
they  whom  you  meet  with,  also  have  a claim  ; you  know  not 
to  whose  heart  God  may  carry  home  a word  in  season;  but 
this  you  know,  that  if  you  speak  it,  you  have  done  your  part ; 
you  have  at  least  cleared  your  own  conscience,  nay,  you  have 
done  more,  you  have  imitated  your  divine  Master,  who  passed 
not  through  the  most  barren  field,  without  scattering  around 
him  the  good  seed ; and  you  must  leave  it  to  him,  without 
whom  neither  is  he  that  soweth  any  thing,  nor  he  that  water- 
eth,  to  give  the  great  and  blessed  increase. 

In  the  account  of  the  judicial  proceedings  before  the  same 
High  Priest,  when  all  the  Sanhedrim  were  gathered  together, 
at  a late  hour  in  the  morning,  omitted  by  St.  John,  because 
fully  given  in  the  26th  chapter,  by  St.  Matthew,  you  will  find 
that  to  every  inquiry,  our  Lord  answered  nothing  until  the 
High  Priest  said,  ‘‘  I adjure  you  by  the  living  God,  that  thou 
tell  us  whether  thou  be  the  Christ,  the  Son  of  God.”  This 
was  the  authorized  legal  method  among  the  Jews,  of  putting 
a witness  or  criminal  upon  oath ; our  Lord,  without  perjury, 
could  be  no  longer  silent.  It  was  in  answer  therefore,  to  this, 
that  he  so  solemnly  replied,  “ I am ;”  adding  those  words  of 
awful  import,  which  will  no  doubt  be  fearfully  remembered 
by  many  throughout  a long  eternity,  who  were  his  hearers  at 
that  hour,  “ Hereafter  shall  ye  see  the  Son  of  man  sitting  on 
the  right  hand  of  power,  and  coming  in  the  clouds  of  heaven.’’’ 

Then  the  High  Priest  rent  his  clothes  not,  as  might  be 
imagined,  in  a sudden  paroxysm  of  rage  and  anger,  but  as  a 
solemn  judicial  act;  for  it  was  ordained  by  the  Jewish  law, 
that  when  any  criminal  was  convicted  of  blasphemy,  the  High 
Priest  should  rend  his  garment  in  a manner  which  was  ex- 
pressly prescribed.  This,  therefore,  may  be  looked  upon  as 
the  act,  which,  while  it  sealed  the  sentence  of  our  Lord,  sealed 


331 


LECTURE  III, 


also  the  fate  of  his  persecutors.  They  had  now  judicially 
pronouced  him  a blasphemer  for  assuming  the  title  of  the  Son 
of  God,  and  in  return,  he  now  solemnly  summoned  them  be- 
fore his  judgment-seat,  to  answer  for  their  rejection  of  his 
divinity,  when  he  shall  come  in  the  clouds  of  heaven.  Who 
can  think  without  emotion,  of  that  tribunal,  were  Caiaphas 
and  the  chief  priests  shall  stand  among  the  trembling  crimi- 
nals, and  that  despised  Nazarene  be  the  inexorable  Judge  1 
Who  can  anticipate  the  hour  when  he  shall  see  Jesus,  sitting 
on  the  right  hand  of  God,  an^  saying,  “ All  power  is  given 
unto  me,  in  heaven  and  in  earth,”  without  asking  himself, 
Have  I by  faith  acknowledged  this  man  to  be  my  Saviour  1 
Am  I trusting  in  his  great  atonement  ? united  to  him  now  in 
love  and  holy  obedience?  and  am  I able  to  say  with  the  Church 
of  old,  if  this  day  were  the  day  of  his  return,  and  this  hour  the 
hour  in  which  he  should  come  in  the  clouds  of  heaven,  “ This 
is  my  beloved,  and  this  is  my  friend  ?”  Brethren,  ask  your- 
selves as  in  the  presence  of  God,  this  solemn  question,  and 
may  you  receive  an  answer  of  peace  unto  your  souls. 


FOURTH  EXPOSITORY  LECTURE. 

St.  John  xviii.  38. 

“ Pilate  saith  unto  him,  What  is  truth  ?” 

After  the  private  examination  of  our  Lord  Jesus  Christ 
Defore  Caiaphas,  recorded  by  St.  John,  and  the  public  one  be- 
fore the  Sanhedrim,  which  took  place  in  the  palace  of  the  High 
Priest,  and  is  recorded  by  the  other  evanglelists,  and  which 
concluded  with  the  solemn  sentence  of  blasphemy  pronounced 
against  Jesus,  nothing  remained  but  to  carry  him  to  the  Ro- 
man governor,  to  confirm  the  sentence  already  passed  by 
Caiaphas.  You  will  bear  in  mind  that  the  Jewish  law  award- 
ed immediate  death  as  the  punishment  of  blasphemy,  and 
that,  therefore,  the  natural  step  for  his  enraged  persecutors 
would  have  been,  to  have  carried  Jesus  forth,  like  Naboth  of 
old,  and  have  stoned  him  immediately  at  the  conclusion  of 
his  trial.  But  times  were  now  greatly  changed  ; since  Judsoa 
had  been  in  the  hands  of  the  Romans,  the  powers  of  the  San- 
hedrim had  been  so  contracted,  that  it  was  necessary,  before 
its  mandates  could  be  enforced,  to  obtain  the  aid  of  the  civil 
power,  who  alone  could  carry  it  into  effect,  and  to  this,  refer- 
ence is  made  in  the  31st  verse  of  the  chapter,  where  the  Jews 
said  to  Pilate,  “ It  is  not  lawful  for  us  to  put  any  man  to 


L E C T U K E IV  . 


death  “ That  the  saying  of  Jesus  might  be  fulfilled,  signify- 
ing what  death  he  should  die.”  There  is  reference  here,  as 
you  are  no  doubt  aware,  to  our  Lord’s  declaration,  “ As 
Moses  lifted  up  the  serpent  in  the  wilderness,  even  so  must 
the  Son  of  man  be  lifted  up and  again,  “ I,  if  I be  lifted  up 
from  the  earth,  will  draw  all  men  unto  me.”  Had  our  Lord 
been  put  to  death  immediately  after  his  sentence  had  been  passed 
the  Sanhedrim,  which,  although  illegal,  he  might  have  been, 
as  Stephen  afterwards  was,  in  a popular  tumult,  he  would  ne- 
cessarily have  been  stoned,  and  thus  his  prediction  would  have 
been  falsified,  that  he  should  be  “ lifted  up  from  the  earth  ;” 
but  by  carrying  him  before  the  Roman  governor  the  Jews 
were  unwittingly  fulfilling  his  oft-repeated  prophecy,  since  no- 
thing could  more  literally  be  termed  a lifting  up  from  the  earth 
than  crucifixion,  the  only  capital  punishment  that  Pilate  could 
inflict.  This,  then,  was  the  next  object  of  the  persecutors  of 
our  Lord,  to  obtain  his  condemnation  from  the  Roman  gover- 
nor : accordingly  we  read  in  the  28th  verse,  “ Then  led  they 
Jesus  from  Caiaphas  unto  the  hall  of  judgment ; and  it  was 
early  ; and  they  themselves  went  not  into  the  judgment-hall, 
lest  they  should  be  defiled  ; but  that  they  might  eat  the  Pass- 
over,  Pilate  then  went  out  unto  them.  It  is  usually  considered 
that  there  is  more  difficulty  in  reconciling  the  account  of  our 
Lord’s  examination  before  Pilate  as  recorded  by  St.  John,  with 
his  examination  as  recorded  by  the  three  other  evangelists, 
than  almost  any  other  point  in  our  Lord’s  history.  We  shall 
therefore  dwell  a little  upon  the  subject,  that  we  may  obtain 
a clear  and  intelligible  view  of  a very  important  and  interesting 
incident. 

First,  as  to  the  difficulties : 

It  is  distinctly  stated  by  St.  Matthew  and  St.  Mark,  that 
when  Jesus  stood  before  the  Governor,  the  Chief  Priests  and 
Elders  witnessed  many  things  against  him,  but  that  he  an- 
swered nothing.  In  St.  John  it  is  as  distinctly  stated  that 
they  never  entered  the  judgnient-hall,  for  fear  of  ceremonial 
defilement ; and  further,  that  to  every  inquiry  with  respect  to 
him,  our  Lord  replied  freely  and  unhesitatingly. 

Next,  as  to  the  solution  : 

It  appears  that  the  examination  recorded  by  St.  John,  differs 
jn  these  details  from  the  examination  recorded  by  the  other 
evangelists,  just  as  might  naturally  have  been  expected,  be- 
cause it  is  a totally  different  transaction.  To  prove  this,  you 
need  only  compare  the  accounts  in  the  27th  of  St.  Matthew 
und  15th  of  St.  Mark  with  this  in  the  18th  of  St.  John.  You 


336 


LECTURE  IV. 


will  find  in  the  former,  that  the  examination  there  recorded, 
took  place  when  Pilate  “ was  set  down  on  the  judgment^eat,” 
while,  if  you  carefully  read  this  chapter,  you  will  discover 
that  the  examination  here  recorded,  took  place  in  some  inner 
hall  of  justice,  before  Pilate  ascended  the  tribunal,  therefore, 
when  he  was  not  “ set  down  on  the  judgment-seat.”  Again, 
we  find  that  the  Chief  Priests  and  Jews  were  never  present 
during  any  period  of  this  examination,  for  it  is  said  in  the 
29th  verse,  “ Pilate  then  went  out  unto  them in  the  33d 
verse  that  he  returned  again  into  the  judgment-hall  to  Jesus ; 
in  the  38th  that  he  again  left  Jesus,  and  went  out  in  the  vain 
hope  of  pacifying  the  people ; in  the  4th  verse  of  the  following 
chapter,  that  he  took  Jesus  out  with  him  and  showed  him  to 
the  multitude  in  the  purple  robe  and  the  crown  of  thorns ; 
then,  after  once  more  taking  Jesus  back  again,  and  interro- 
gating him  privately  upon  the  accusation,  that,  “ he  had  made 
himself  the  Son  of  God,”  Pilate  comes  forth,  in  the  13th 
verse,  and  for  the  first  time  “ sat  down  in  the  judgment-seat 
in  a place  called  the  Pavement.” 

Now,  therefore,  for  the  first  time,  Pilate  proceeds  in  his  judi- 
cial character  to  try  our  Lord  ; and  this  change  both  of  place 
and  intention,  this  proof  that  Pilate  was  now  about  to  do  what 
he  had  not  before  done,  is  distinctly  marked  by  the  mention 
of  “ the  pavement,”  for  the  tribunals  of  the  Roman  magistrates 
were  placed  in  the  midst  of  an  elevated  area,  the  floor  of 
which,  at  this  period  of  their  history,  commonly  consisted  of 
ornamental  pavement.  Mosaic  or  tessellated,  of  which  so  many 
specimens  still  continue  to  be  found.  And  this,  as  historians 
tell  us,  was  not  only  the  case  in  Rome,  but  carefully  imitated 
in  all  its  provinces  and  dependencies. 

The  accounts  which  the  other  evangelists  give  of  our  Lord’s 
examination  by  Pilate,  refer  to  this  precise  period  when  he 
had  “ sat  down  on  the  pavement,”  or,  was  actually  upon  the 
tribunal.  St.  John,  therefore,  as  you  will  see  by  the  follow- 
ing narrative  after  the  13th  verse  of  the  19th  chapter  which 
I have  already  quoted,  does  not  record  a single  incident  of 
the  public  examination,  but  says  at  once,  that  Pilate  delivered 
Jesus  unto  them  to  be  crucified.  Thus  omitting  all  that  took 
place  after  Pilate  had  sat  down  on  the  open  tribunal  before  the 
Chief  Priests  and  Elders,  that  having  been  already  so  largely 
told  ; and  confining  himself  strictly  to  the  private,  oi  extra- 
judicial examination  which  preceded  it,  of  which  no  i.  ‘ntion 
whatever  had  been  made  by  any  other  evangelist. 

Having  thus,  perhaps  at  the  cost  of  too  large  a portion  of 


L E C TU  R E IV. 


337 


the  little  time  allotted,  endeavoured  to  clear  up  a difficulty 
which,  while  it  may  have  perplexed  many,  may  have  been 
overlooked  by  more,  let  us  proceed  to  consider  some  of  tlie 
most  interesting  points  in  this  examination  of  our  divine 
Master. 

By  the  first  inquiry  which  Pilate  made  of  our  Lord,  “Art 
thou  the  King  of  the  Jews  ?”  one  thing  is  obvious,  that  all 
Pilate’s  fears  were  the  fears  of  a politician  ; he  looked  at  our 
Lord  as  a pretender  to  the  throne  ; he  thought  of  the  reckon- 
ing to  which  he  might  himself  be  called  at  Rome  if  such  a 
man  escaped  ; and  his  chief  anxiety  was  to  determine  this  one 
point. 

How  admirably  adapted  was  our  Lord’s  reply,  at  least  to 
set  this  at  rest  for  ever,  and  to  discover  to  Pilate  his  own  folly 
and  credulity.  “ Sayest  thou  this  thing  of  thyself,  or  did 
others  tell  it  thee  of  me  ?”  If  of  thyself,  what  folly,  to  believe 
that  I,  thus  poor,  deserted,  and  alone,  should  shake  the  throne 
of  the  Csesars  ! If  others  told  it  thee,  what  credulity  in  thee 
to  credit ; or  not  crediting,  what  cruelty  thus  to  persecute  ! 

Pilate,  doubtless  ashamed  of  any  share  in  so  weak,  or  so 
wicked  an  invention,  at  once  declines  the  authorship  of  the  ac- 
cusation, declares  that  not  being  a Jew,  he  knows  nothing  of 
the  business  beyond  what  others  told  him,  and  yet  concludes 
by  asking,  “ What  hast  thou  done?”  “Jesus  answered,  My 
kingdom  is  not  of  this  world  : if  my  kingdom  were  of  this 
world,  then  would  my  servants  fight,  that  1 should  not  be  de- 
livered to  the  Jews  : but  now  is  my  kingdom  not  from  hence. 
Thus  far  our  Lord  condescends  to  gratify  the  curiosity,  or 
allay  the  fears  of  the  Roman  governor.  If  I am  a king,  still 
may  Caesar  sleep  in  peace  upon  his  throne,  for  “ my  kingdom 
is  not  of  this  world.”  Would  that  every  follower  of  the  Lord 
Jesus  might  bear  this  declaration  inscribed  upon  his  heart  for 
ever ! 

Brethren,  are  you  his  followers,  and  do  the  riches,  the  plea- 
sures, the  honours  of  the  world,  still  possess  great  and  power- 
ful attractions  for  you?  then  know  that  your  Master’s  kingdom 
is  not  of  this  world  : and  think  you  that  he  who  could  not 
tolerate  a worldly  kingdom,  can  tolerate  a worldly  servan't 
No!  either  you  or  he  must  greatly  change,  before  the  servant 
can  be  as  his  Master,  the  disciple  as  his  Lord.  “ Pilate,  there- 
fore, said  unto  him.  Art  thou  a king  then?  Jesus  answered. 
Thou  sayest  that  I am  a king.  To  this  end  was  I born,  and 
for  this  cause  came  I into  the  world,  that  I should  bear  wit- 
29 


338 


LECTURE  IV. 


ness  unto  the  truth.  Every  one  that  is  of  the  truth  heareth 
my  voice.” 

Yes,  blessed  be  God,  Christ  is  indeed  a King,  and  wherever 
he  gathers  a people,  there  he  establishes  a kingdom  ; there 
his  word  is  received  and  his  laws  are  obeyed,  and  there  he 
undertakes  the  security,  and  the  welfare,  and  the  happiness 
of  his  subjects.  Brethren,  it  is  a blessed  thing  to  live  even 
here,  the  subjects  of  such  a King  as  Jesus.  For  it  brings 
with  it  an  assurance  of  strength  in  weakness,  of  support  ill  sor- 
row, of  peace  in  death.  Have  you  never  yet  acknowledged 
him  as  your  King  ? Be  assured,  then,  that  where  he  is  no 
King,  there  is  he  no  Saviour.  That  only  where  he  rules,  he 
sanctifies  and  saves.  For  he  is  the  Author  of  eternal  salva- 
tion only  to  them  that  obey  him.  But  where  he  is  really  re- 
ceived as  a King,  there,  in  that  breast,  will  his  rule  be  indeed 
a rule  of  power,  and  a rule  of  love.  Do  temptations  assail 
you?  you  have  a King  who  will  vanquish  them  ; do  sorrows 
and  afflictions  burden  you  ? you  have  a King  who  will  bear 
them ; do  the  powers  of  darkness  trouble  you  ? you  have  a 
King  who  will  scatter  them  : only  continually  draw  near  to 
this  King ; think  what  a privilege  it  is  to  have  such  a Sove- 
reign, and  such  a throne  of  grace  open  to  you  ; be  a daily 
suitor  at  his  feet ; do  nothing  without  him  ; “ cast  all  your 
care  upon  him,”  for  be  well  assured,  that  “ he  careth  for  you.” 

Pilate  saith  unto  him,  “ What  is  truth  ?”  and  having  dis- 
dainfully and  contemptuously  asked  the  question,  as  though 
he  had  said.  Do  you,  a poor,  ignorant,  persecuted  man,  pro- 
fess to  know  the  truth?  what  is  this  mighty  truth  of  which 
you  predicate  so  largely  ? without  waiting  for  a reply,  which 
he  never  appears  to  have  sought,  goes  forth  to  bear  a final 
and  most  solemn  testimony  to  the  perfect  innocency  of  our 
Lord,  V I find  in  him  no  fault  at  all.”  And  why  was  it  ne- 
cessary that  Pilate  should  thus  speak  ? To  prove  even  from 
the  lips  of  the  enemies,  of  the  murderers  of  Jesus,  that  his  was 
a perfect,  an  unspotted  sacrifice,  that  he  was  indeed,  “ the 
Lamb  without  blemish  and  without  spot.” 

Let  us  then,  brethren,  dwell  for  a moment  upon  Pilate’s  un- 
answered question,  “What  is  truth?”  There  can  be  but 
one  reply,  be  it  what  it  may ; for  though  there  are  ten  thou- 
sand shades  and  degrees  of  error,  there  can  be  none  in  truth ; 
truth  is  indivisible,  and  can  be  but  one.  If,  then,  the  word 
of  God  be  true,  this  is  truth  eternal,  as  well  as  life  eternal, 
“ to  know  the  only  true  God,  and  Jesus  Christ  whom  he  hath 
sent.”  For  this,  then,  brethren,  sacrifice,  and  be  content  to 


LECTURE  V . 


339 


sacrifice,  every  thing.  Nothing  will  sustain  you  in  a dying 
hour,  nothing  will  support  you  upon  a dying  bed,  but  truth. 
Be  not,  then,  content  to  live  upon  that  on  which  you  cannot 
die.  There  may  be  much  indistinctness  in  the  mind,  some- 
thing even  of  eiror;  but,  if  the  truth  be  there,  if  the  scriptural 
knowledge  of  God  in  Christ  Jesus  be  the  one  great  influencing 
motive  there,  Jesus  himself  will  be  there  as  a Prophet,  Priest, 
and  a King,  and  all  will  be  peace.  Well  said  the  wise  man, 
“ Buy  the'truth,  and  sell  it  not search  for  it  in  God’s  word 
as  for  a hidden  treasure,  go  nowhere  where  you  cannot  hear 
it  faithfully  delivered  ; when  you  hear  it,  hear  it  with  constant, 
fervent  prayer  for  a blessing ; when  you  have  received  it,  re- 
solve in  God’s  grace,  faithfully,  resolutely,  constantly,  to  act 
upon  it.  So  the  peace  of  God,  which  invariably,  sooner  or 
later,  accompanies  the  truth  of  God,  and  which  passeth  all  un- 
derstanding, shall  keep  your  hearts  and  minds  through  Christ 
Jesus. 


FIFTH  EXPOSITORY  LECTURE. 

St.  John  xix.  12. 

“ And  from  lliencefoi  th  Pilate  sought  to  release  him ; but  the  Jews 
cried  out,  saying,  If  thou  let  this  man  go,  thou  art  not  Cassar’s  friend.” 

Pilate  having  publicly  and  unreservedly  proclaimed  the 
innocence  of  our  Lord  in  that  remarkable  speech  to  which  we 
alluded  in  the  last  exposition,  “ I find  in  him  no  fault  at  all,” 
appears  to  have  been  extremely  anxious  to  procure  his  de- 
liverance. For  this  purpose,  he  first  reminds  the  Jews  of 
their  annual  custom  of  obtaining  from  him  the  release  of  a 
prisoner  during  the  Passover ; and  puts  it  to  them,  to  consider 
whether  it  would  not  be  well  to  exercise  this  mercy  of  theirs 
on  behalf  of  Jesus.  When  this  contrivance  fails,  he  next 
imagines  that  by  appearing  to  agree  with  them  in  the  propriety 
of  a lesser  punishment  of  Christ  he  may  preserve  him  from 
the  greater;  for  this  purpose,  apparently,  and  not  from  any 
gratuitous  feelings  of  cruelty,  Pilate  scourges  Jesus,  and  allows 
the  soldiers  to  dress  him  in  mockery  with  the  purple  robe, 
and  to  put  on  him  the  crown  of  thorns  and  then  bring  him 
forth  to  the  people,  saying,  Behold,  I bring  him  forth  to 
you,  that  ye  may  know  that  I find  no  fault  in  him.”  Hoping 
that  they  would  consider  him  now  sufficiently  punished,  and 
accede  to  his  release. 

Miserable  temporizer ! If  he  had  found  no  fault  in  him,  why 


340 


LECTURE  V . 


permit  him  to  be  thus  wantonly  insulted,  thus  cruelly  tor- 
mented 1 The  fact  is,  for  we  see  it  through  every  feature  and 
lineament  of  Pilate’s  character,  that  he  would  have  been  the 
friend  of  Christ  if  he  could  have  been  at  no  sacrifice  of  popu- 
larity, or  self-interest ; he  would  have  liberated  him,  for  his 
conscience  told  him  that  he  ought  to  do  so,  but  he  feared  the 
people,  and  therefore  hoped  by  taking  a middle  course,  to 
satisfy  his  conscience,  to  please  the  people,  and  to  save  Jesus. 
Remember,  then,  brethren,  it  vvas  not  open  animosity,  not  un- 
disguised and  reckless  hostility,  but  this  middle  course,  this 
temporizing  policy,  which  placed  the  crown  of  thorns  upon 
the  Saviour’s  head.  Had  Pilate  been  a bold,  bad  man,  he 
would  at  once  have  given  way  to  the  dictates  of  self-interest, 
and  have  condemned  the  innocent  Jesus  upon  the  first  appli- 
cation of  his  enemies.  And  though  Jesus  would  in  that  case 
have  been  hurried  from  the  tribunal  to  the  cross,  he  would 
have  escaped  the  purple  robe,  and  the  crown  of  thorns.  Had 
Pilate  on  the  other  hand  been  an  honest  and  upright  man,  he 
would  not  “ have  sovglit  to  release  him,”  as  we  are  expressly 
told  he  did  in  the  text,  but  would  instantly  and  at  all  hazards 
have  set  him  free.  But  Pilate  was  neither  bad  nor  bold,  nor 
honest  nor  upright ; his  character  is  often  much  misunder- 
stood, and  he  is  looked  upon  by  many  as  a blood-thirsty 
judge,  anxious  to  torture,  and  not  unwilling  to  condemn  his 
prisoner.  Yet  this  was  certainly  not  his  character.  There 
was,  indeed,  as  far  as  we  can  see,  nothing  remarkable  in 
Pilate;  he  was  one  of  the  most  common  characters  to  be  met 
with  in  passing  through  life;  a timid,  time-serving  man,  with 
just  conscience  enough  to  make  himself  uncomfortable,  and 
with  just  integrity  enough  to  ruin  the  best  of  causes,  and  even 
to  increase,  as  he  obviously  did,  the  sufferings  of  him  whom 
he  desired  to  save.  There  are  many  and  most  valuable  les- 
sons to  be  learnt  from  this  view  of  Pilate’s  character ; I can 
but  hint  at  them,  and  leave  you  to  follow  them  out  in  your 
own  reflections. 

I.  You  may  learn  from  it,  how  little,  how  less  than  little, 
Christ  and  his  people  have  ever  profited  by  human  policy  and 
carnal  friends.  Nothing  could  have  appeared  more  hopeful 
than  Pilate’s  scheme  for  the  liberation  of  Jesus,  nothing  was 
more  detrimental  to  the  divine  Suff'erer.  VVe  believe  that  in 
all  ages,  Christ  and  his  followers  have  been  more  injured  by 
weak  defenders,  than  by  avowed  enemies.  That  w'hile  the 
open  blasphemer  treads  under  foot  the  hlood  of  the  covenant, 
counting  it  an  unholy  thing ; weak,  temporizing,  worldly 


LECTURE  V. 


3il 


friends,  again  and  again  place  the  crown  of  thorns  upon  the 
Saviour’s  head,  and  hold  him  forth  once  more  to  the  mocking 
and  derision  of  the  world. 

If.  You  may  learn  from  Pilate,  that  though  you  may  ac- 
knowledge a duty,  and  even  make  a conscience  of  it,  and  take 
some  little  pains  in  its  performance,  for  all  this  he  evidently 
did,  it  will  avail  nothing  before  God,  unless  you  strive  to  the 
very  utmost,  and  if  need  be,  at  the  loss  of  reputation,  power, 
place,  and  profit,  to  carry  it  into  effect.  Pilate  thought  well 
of  Christ  and  spake  well  of  him,  for  he  openly  avowed  his 
conviction  of  his  innocency.  What  then  was  wanting?  He 
did  not  act  well  for  Christ.  This  alone  was  wanting;  but  it 
marred  and  ruined  all  the  rest.  How  many  are  there  who 
will  take  every  step  that  Pilate  took,  and  just  stop  where  Pi- 
late vStopped,  the  very  moment  that  self  is  to  be  denied,  or 
any  worldly  advantage  given  up,  or  even  risked  for  Christ. 

Ilf.  Yet  further,  another  lesson  you  may  learn  from  Pilate’s 
conduct,  that  it  is  not  only  difficult,  but  absolutely  impossible, 
to  follow  the  convictions  of  conscience  firmly,  and  the  guidings 
of  divine  light  faithfully,  without  being  careful  to  keep  only  a 
loose  hold  of  all  worldly  enjoyments,  and  worldly  interests, 
and  especially  upon  worldly  popularity.  More  persons  in  so- 
ciety make  shipwreck  of  a good  conscience  from  this  tempta- 
tion, popularity,  the  desire  of  obtaining  the  suffrages  and  good 
opinion  of  all  parties,  and  all  people  with  whom  they  con- 
verse, than  any  other.  It  was  this  which  especially  ensnared 
Pilate.  While  he  conversed  with  our  Lord  he  felt  so  deeply 
interested  in  his  case,  that  he  resolved  upon  releasing  him  ; 
when  he  went  out  again  to  the  Jews,  he  felt  so  strongly  the 
value  of  their  good  opinion  that  he  resolved  to  destroy  him. 
Then  at  his  next  interview  with  Christ,  the  influence  of  the 
present  Jesus  was  stronger  than  the  fear  of  the  absent  Jews ; 
until  at  last  the  dread  of  not  being  considered  Caesar’s  friend, 
a fresh  feature  in  the  case,  a new  party  to  be  satisfied,  re- 
solves the  question,  and  this  weak  and  vacillating  man,  after 
doubting  for  hours,  as  it  appears,  between  an  obvious  duty, 
and  an  apparent  interest,  decides,  as  in  all  such  cases  the 
temporizer  does  decide,  by  serving,  as  he  believes,  himself, 
and  by  sacrificing  the  Saviour. 

Brethren,  aim  at  and  pray  for,  decision  of  character,  espe- 
cially in  religion.  There  is  nothing  so  ruinous  to  any  course 
as  half  measures  adopted  from  timidity,  never  acted  heartily 
upon,  and  discarded  at  length  ifom  irresolution  or  self-interest. 

Learn  to  be  indifferent  to  the  opinion  of  an  ungodlv  world 
au  * 


842 


LECTURE  V. 


upon  all  points  affecting  your  soul’s  best  interests  and  your 
Saviour’s  honour.  Act  firmly  upon  present  duties,  never  let- 
ting the  future  exercise  any  control,  where  the  present  path 
is  [)lain,  and  your  course  as  a child  of  God  undoubted  ; always 
bewaring  in  mind  the  well-known,  but  much  neglected  truth, 
that  “ duties  are  ours,  events  are  God’s.” 

And  now  for  a moment  observe  a new  ingredient  thrown 
into  our  Lord’s  cup  of  sorrow.  We  allude  to  the  decision  of 
the  multitude  when  directed  to  choose  between  Jesus  and  Ba- 
rabbas,  “ Then  cried  they  all  again,  saying.  Not  this  man,  but 
Barabbas.”  It  is  impossible  not  to  see  how  much  of  feeling 
is  conveyed  in  the  brief,  but  striking  comment  of  the  apostle 
upon  this  act  of  the  persecutors  of  our  Lord  ; he  simply  adds, 
“ Now  Barabbas  was  a robber.”  Surely,  if  our  divine  Master 
was  tried  in  all  points  like  as  we  are,  he  could  not  have  been 
indifferent  to  this  heartless  ingratitude,  on  the  part  of  those, 
some  at  least  of  whom,  in  all  probability,  had  been  cured  by 
his  mercy,  or  fed  by  his  bounty,  and  yet  joined  in  the  coarse 
and  brutal  cry,  ‘‘Not  this  man,  but  Barabbas.” 

Brethren,  it  was  doubtless  to  sanctify  to  you,  the  people  of 
(jod,  the  peculiar  trial  to  which  you  are  sometimes  subjected  of 
being  worse  esteemed  than  others,  who  are  far  less  deserving, 
that  your  Saviour  suffered  this ; to  teach  you  to  bear  in  mind 
that  salutary  truth,  “ The  world  will  love  its  own,  but  because 
ye  are  not  of  the  world,  but  I have  chosen  you  out  of  the 
world,  therefore  the  world  hateth  you.”  You  have,  then,  no 
cause  for  sorrow  when  the  world  exerts  its  unquestionable  pre- 
rogative, prefers  Barabbas,  loves  its  own,  and  passes  over 
you.  Would  that  I could  add,  that  you  have  equal  cause  of 
gratulation  when  no  such  preference  is  shown;  when  the 
w'orld  itself  looks  on  you  with  complacency  ; but  alas,  like 
him  of  old,  who  when  the  multitude  applauded,  asked  what  he 
had  done  amiss  ; the  Christian  should  then  rather  retire  into  his 
own  heart,  and  examine  himself  in  the  presence  of  God,  and 
8636  whether  there  be  not  something  of  inconsistency,  some- 
thing unworthy  of  his  holy  calling,  something  unlike  the  con- 
duct of  his  divine  Master,  which  accounts  for  his  enjoying 
countenance  and  favour,  where  his  Lord  would  at  once  be 
banished  and  despised.  “ The  world  will  love  its  own,”  but 
none  beside. 

And  might  there  not  be  another  lesson  in  this  new  trial  of 
the  Saviour  ? to  sanctify  to  his  people  their  disappointments  in 
deliverance  from  trials  or  from  troubles.  Speaking  after  the 
fashion  of  men,  we  should  have  said,  Does  the  governor  in- 


L E C TU  li  E V . 


313 


terfere  for  Jesus  ? then  surely  he  will  be  released.  There  are 
many  times  when  your  deliverances  also  from  trials,  from 
sickness,  from  affliction,  will  appear  as  certain,  and  yet  never 
be  realized.  It  is  good  even  in  these  things,  even  in  disap- 
pointments, to  be  able  to  trace  the  print  of  your  Saviour’s  feet : 
to  know,  that  let  the  path  of  trial  be  what  it  will,  in  which  you 
are  called  to  walk,  he  has  once  preced(3d  you,  and  is  still 
ready  to  accompany  you,  to  support  you  by  his  example,  and 
cheer  you  with  his  presence. 

One  word  only,  in  conclusion,  upon  the  terms  in  which  Pi- 
late presented  our  Lord  to  the  populace,  when  anxiously  en- 
gaged in  endeavouring  to  save  his  life.  “ Then  came  Jesus 
forth,  wearing  the  crown  of  thorns,  and  the  purple  robe.  And 
Pilate  saith  unto  them.  Behold  the  man  !” 

We  apprehend  the  meaning  of  the  words  was  this,  ‘ Behold 
the  man  whom  you  fear  will  make  himself  your  King;  he 
cannot  protect  himself  from  outrage  and  mockery  ; is  there 
any  danger  lest  he  should  shake  the  throne  of  the  Ccesars  ? 
Be  satisfied,  and  consent  to  his  release;  he  is  a worthy  sub- 
ject of  derision,  but  can  never  be  the  object  of  apprehension 
to  any  human  being.’  Brethren,  we  also  would  say  to  you, 
“ Behold  the  man,”  but  with  what  widely  different  intentions ! 
Behold  him  as  he  then  was  ; in  the  very  depth  of  his  humilia- 
tion, the  reedy  sceptre  of  imaginary  monarchy,  the  purple 
robe  of  mockery,  the  crown  of  cruelty;  and  then  remember, 
that  this  was  all  for  you,  as  much  individually  for  you,  if  you 
are  among  the  number  of  his  believing  people,  as  if  no  other 
soul  than  yours  had  needed  cleansing,  no  other  human  being 
but  yourself  required  a pardon.  Again,  “ Behold  the  man  ;” 
the  selfsame  man  as  he  now  is,  standing  at  the  right  hand  of 
God,  “ever  living  to  make  intercession;”  and  then  remem- 
ber, this  also  is  for  you  ; as  much  for  you  as  if  your  prayers, 
and  yours  alone,  required  to  be  presented  at  that  throne, 
amidst  the  incense  of  a Saviour’s  merits ; as  much  for  you  as 
if  none  other  sinner  but  yourself  needed  an  Intercessor  there. 

Once  more,  “Behold  the  man;”  but  as  he  soon  shall  be, 
vested  in  all  his  majesty,  and  coming  in  the  clouds  of  heaven. 
And  yet  again  for  you;  for  not  more  certainly  did  he  wear 
that  crown  of  thorns  for  you,  not  more  surely  does  he  now 
intercede  for  you,  than  that  he  shall  thus  one  day  come  to  re- 
ceive you  to  himself,  to  make  you  the  beholder  of  his  glory, 
the  inheritor  of  his  kingdom,  the  partaker  of  his  throne. 


L E C T U K E VI. 


34  i 


SIXTH  EXPOSITORY  LECTURE. 

St.  John  xix.  17. 

“ And  he  bearing  his  cross  went  forth.” 

We  have  now  reviewed 'the  greater  portion  of  the  instruc- 
tive particulars  of  the  last  day  of  the  mortal  life  of  our  Lord 
and  Saviour,  as  they  are  recorded  by  St.John.  In  this  review 
we  have  studiously  avoided  dwelling  upon  those  points  in  the 
history  which  were  likely  to  affect  the  natural  feelings  of  the 
heart,  and  have  confined  ourselves  to  those  particulars  from 
which  some  useful,  spiritual,  or  practical  lesson  might  be  de- 
duced. We  shall  endeavour  to  adhere  to  the  same  plan  in 
the  expositions  which  still  remain,  in  which  we  purpose  to 
consider,  to-day,  our  Lord  on  the  cross  ; to-morrow  in  the 
sepulchre;  and  on  Sunday,  as  rising  triumphantly  the  Con- 
queror of  death  and  the  grave  ; and  may  his  Holy  Spirit  be 
present  to  bless  and  prosper  the  word  spoken,  that  its  mani- 
fold  imperfections  may  not  prejudice  the  solemn  subjects 
which  it  desires  to  impress  upon  your  hearts. 

We  have  already  seen  the  vacillations  of  Pilate,  so  strikingly 
manifested  during  the  whole  examination  of  our  Lord,  and  at 
last  brought  to  a conclusion  by  the  terrifying  clamour  of  the 
people,  who,  as  we  are  told,  Luke  23,  “ were  instant  with  loud 
voices,  requiring  that  he  might  be  crucified.  And  the  voices 
of  them,  and  of  the  Chief  Priests,  prevailed.”  “ Then  de- 
livered he  him,  therefore,  unto  them  to  be  crucified.  And 
they  took  Jesus,  and  led  him  away.  And  he,  bearing  his 
cross,  went  forth  into  a place  called  the  place  of  a skull,  which 
is  called  in  the  Hebrew,  Golgotha,  where  they  crucified  him, 
and  two  other  with  him,  on  either  side  one,  and  Jesus  in  the 
midst.” 

The  other  evangelists  having  dwelt  upon  all  the  heart-rend- 
ing particulars  of  this  dreadful  scene,  St.  John,  according  to 
his  usual  custom,  despatches  it  thus  briefly.  And  yet  what 
lengthened  detail  could  have  told,  what  narrative  have  done 
justice  to  the  lengthened  horrors  of  that  hour,  every  moment 
of  which  came  laden  with  fresh  anguish  to  the  meek  and  lowly 
Saviour  ! It  was,  says  St.  John,  “ about  the  sixth  hour,” 
when  Pilate  delivered  him  to  be  crucified  ; answering,  there- 
fore, to  our  twelve  o’clock  at  noon  ; and  when  we  consider  the 
manner  in  which  the  preceding  twelve  hours  had  been  passed 
by  our  Lord,  in  one  succession  of  dreadful  sufferings,  it  ex- 
cites the  most  unfeigned  astonishment  that  that  weak  mortal 


LECTURE  VI. 


345 


frame  of  his  could  have  endured  so  long.  From  the  time, 
between  eleven  and  twelve  o’clock  on  the  preceding  night,  that 
Christ  had  left  the  supper-room  with  his  disciples,  it  had  been 
one  continued  season  of  excitement  and  agony.  From  that 
tremendous  scene  in  Gethsemane,  in  which,  oppressed  by  the 
weight  of  the  sins  of  the  whole  world,  he  had  sunk  over- 
whelmed with  agony,  he  had  been  dragged  before  the  High 
Priest  bound  as  a malefactor;  thence  he  had  been  carried  be- 
fore the  Sanhedrim,  to  be  again  questioned  and  insulted  ; then 
before  the  Roman  Governor,  where,  after  another  private 
examination,  he  was  scourged,  and  arrayed  in  purple,  and 
crowned  with  thorns ; then  sent  to  Herod,  where  the  same 
contumelious  treatment  was  again  inflicted,  and  from  him 
driven  back  to  Pilate,  to  be  officially  examined  and  condemn- 
ed; and  all  this  amidst  the  scoffs  and  jeers,  the  hootings  and 
the  clamour,  the  smitings  upon  the  head  and  face,  the  “ shame 
and  spitting,”  of  an  infuriated  multitude.  Yet  sad  and  pain- 
ful as  they  were,  even  these  things  were  not  alone ; all  the 
finer  feelings  of  his  human  nature  were  outraged  by  the  denial 
of  one  friend,  and  the  desertion  of  almost  all ; at  the  very 
time  too,  the  hour,  of  affliction,  when  the  feelings  are  most 
sensitive  and  most  acute,  and  when  the  affection  of  one  truly 
sympathizing  friend  outweighs  the  malice  of  a host  of  enemies. 
This  solace  was  denied  to  him  who  loved  as  man  never  had 
loved,  and  therefore  must  have  suffered,  even  from  this  pecu- 
liar portion  of  his  trials,  as  never  man  either  before,  or  since, 
has  suffered.  Well  might  the  prophet  say,  “Behold  and  see 
if  there  be  any  sorrow  like  unto  my  sorrow.”  Yet  worn  out 
with  suffering,  and  wearied  even  unto  death,  by  twelve  such 
hours  of  agony,  our  Lord  is  led  away  to  be  crucified,  “ bear- 
ing his  cross.”  It  is  true  that  another  evangelist  tells  us,  that 
Cimon,  a Cyrenian,  was  compelled  to  aid  him  in  this  heavy 
trial,  probably  by  bearing  the  lower  end  of  the  cross  after 
Jesus;  but  it  is  obvious  that  he  himself  was  at  least  a partici- 
pator in  this  cruel  labour,  or  the  word  of  God  would  not  have 
so  expressly  mentioned  it.  Let  us  then  in  imagination,  follow 
our  divine  Master,  thus  toiling  up  the  hill  of  Calvary,  wearied 
and  faint,  beneath  the  heat  of  a mid-day  sun,  and  bearing  a 
burden  which  would  at  any  time  oppress  the  strongest  man  ; 
but  let  us  not  be  content  unless  we  gather  lessons  as  we  go. 

Learn,  then,  brethren,  that  your  heavenly  Father  some- 
times sees  good  in  the  treatment  of  his  spiritual  children,  as 
here  in  the  treatment  of  the  only-begotten  Son,  to  let  great 
tnals  and  great  weakness  meet  together ; to  lay  on  crosses  at 


346 


LECTURE  VI. 


those  very  moments  when  we  appear  the  most  unfit  to  bear 
them;  to  permit  wave  to  follow  wave  in  such  quick  and  ter- 
rible succession,  that  the  eye  of  faith  grows  dim,  and  even  the 
undying  flame  of  a Christian’s  lamp  is  flickering  in  the  socket. 
If  such  a season  ever  visit  you,  remember  there  is  One  to 
whom  even  this  case  is  no  new  case;  One  upon  whom  his 
cross  was  laid  when  he  was  weak,  even  to  faintness,  and  yet 
of  whom  we  are  told,  that  without  one  repining,  one  reproach- 
ful word,  “ He  went  forth  bearing  his  cross.”  He  cannot, 
then,  although  now  in  heaven,  ever  forget  that  hour  on  earth, 
and  never  does  he  see  a weak  and  fainting  sufferer,  upon 
whom  fresh  trials  are  accumulating,  and  fresh  crosses  laid, 
without  calling  to  mind  that  heavy  cross,  that  toilsome  jour- 
ney up  Mount  Calvary,  or  without  stretching  forth  a hand  to 
help  and  succour  him.  Flow  merciful  is  it  of  our  heavenly 
Father,  that  there  is  not  that  sorrow  in  life,  that  peculiar  state 
of  trial,  that  bitterness  of  anguish,  from  which  the  believer  can 
look  upwards  to  the  throne  of  grace,  without  beholding  one 
beside  that  throne  to  whom  that  sorrow,  trial,  bitterness,  are 
all  experimentally  well  known  ! 

At  length  the  summit  of  the  mount  is  reached,  and  the  as- 
sembled thousands  who  have  poured  forth  from  the  intensely 
crowded  city  are  hushed  in  silence,  while  the  last  sad  scene  is 
acting,  and  the  Saviour  nailing  to  the  accursed  tree.  We 
will  not  dwell  on  those  particulars  upon  which  the  apostle 
whom  we  follow,  dwells  not.  He  is  content  to  say,  “ There 
they  crucified  him.”  And  doubtless  while  he  wrote  the  words, 
every  feature  of  the  dreadful  scene,  the  savage  soldiery,  the 
infuriate  priesthood,  the  maddened  populace,  were  all  again  as 
freshly  impressed  upon  his  heart,  and  every  curse,  and  scoff’, 
and  execration,  again  rang  as  loud  and  sharply  in  his  ear,  as 
when  he  witnessed,  and  stood  on  Calvary.  Thankful  must 
he  have  been,  that  he,  the  beloved  apostle,  was  not  sele^cted  to 
chronicle  the  details  of  all  these  horrors.  It  was  permitted  to 
him,  perhaps  in  mercy  to  the  peculiar  tenderness  of  his  dispo- 
sition and  love  for  his  divine  Master,  to  pass  over  the  narrative 
of  the  crucifixion  in  a single  word,  and  to  leave  to  other  pens 
those  taunts,  “ He  saved  others,  himself  he  cannot  save,”  “ If 
he  be  the  King  of  the  Jews,  let  him  come  down  now  from  the 
cross,  ♦and  we  will  believe  him,”  which  priests,  and  rulers, 
and  malefactors,  in  that  hour  of  suffering  cast  in  the  teeth  of 
his  beloved  Master,  and  which  we  cannot  read  this  day  with- 
out feeling  the  burning  flush  of  shame  and  indignation. 

There  are  those  who  delight  to  argue  upon  the  possibility 


LECTURE  VI. 


347 


of  a God  of  mercy  finding  some  easier  expiation  for  the  sins 
of  men,  than  the  blood  of  the  only-begotten  Son  of  God.  To 
the  humble  Christian  this  admits  not  of  an  argument.  It  is 
enough  for  him,  that  St.  John  has  told  him  that  the  Saviour 
died.  He  needs  no  more  to  convince  him  that  nothing  short 
of  death,  death  of  the  Son  of  God,  death  under  its  most  dread- 
ful and  appalling  form,  could  expiate  our  sins,  or  make  atone- 
ment for  our  souls.  Each  nail,  as  it  was  driven  through  the 
hands  and  feet  of  the  suffering  Saviour,  corroborated  what  the 
scripture  of  truth  had  long  since  told,  “ Without  shedding  of 
blood,  there  is  no  remission  of  sin.”  We  know  not  which 
lesson  is  preached  most  loudly  from  the  cross  of  Christ,  the 
infinite  love  of  Jesus  which  could  willingly  endure  so  great  a 
torment,  or  the  appalling  depth  of  sin  which  could  require  so 
vast  an  expiation?  But  this  is  certain,  that  if  you  can  thus, 
as  it  w^ere,  stand  on  the  summit  of  Mount  Calvary,  and  look- 
ing full  upon  the  cross,  and  upon  him  who  hangs  upon  it,  still 
nurture  in  your  heart  one  cherished  lust,  still  think  indiffer- 
ently of  one  favourite  sin,  which  sent  that  innocent  sufferer  to 
that  accursed  hour  of  torture,  we  must  say  to  you  in  the 
language  of  the  apostle,  “ There  remaineth  no  more  sacrifice 
for  sins,  but  a certain  fearful  looking-for  of  judgment  and  fiery 
indignation.”  For  if  this  miracle  of  love  touch  not  the  heart, 
all  other  miracles  must  be  hopeless ; he  whose  rebellious  soul 
is  not  subdued  by  the  thought  that  the  crucified  Redeemer  was 
crucified  for  him  ; he  who  can  see  those  arms  stretched  forth 
upon  the  cross,  and  know  that  they  were  thus  stretched  forth 
that  they  might  embrace  and  succour  bim,  and  yet  experience 
no  feeling  of  gratitude,  no  sorrow  for  sin,  no  love  for  such  a 
Saviour,  no  desire  for  his  salvation,  may  well  look  to  be 
spoken  to  in  other  language  than  that  of  invitation  : or  if  he 
be  eventually  saved,  must,  as  the  apostle  says,  be  saved  as  by 
fire;  called  in  tbe  seven  times  heated  furnace  of  domestic 
misery,  or  of  personal  affliction  and  suffering. 

We  pass  over  the  refusal  of  Pilate  to  alter  the  inscription 
which  he  had  written  upon  the  cross,  ‘‘  This  is  the  King  of 
the  Jews  ;”  a refusal  so  much  at  variance  with  his  inconstant 
nature,  that  it  distinctly  marks  the  providential  interference  of 
our  God,  w^ho  would  thus  publish  to  the  world  an  eternal 
truth,  even  by  the  instrumentality  of  that  truth’s  greatest 
enemies. 

We  pause,  not  to  notice  that  remarkable  fulfilment  of  minute 
pro;  hecy,  when  the  four  soldiers  who  crucified  Jesus,  “ parted 
his  garments  among  them,  and  for  his  vesture,”  ‘‘  without 


348 


LECTURE  VI. 


seam  woven  from  the  top  throughout/’  “ did  they  cast  lots 
and  we  call  your  attention  to  the  next  improving  incident  in  this 
most  awful  scene.  “ Now  there  stood  by  the  cross  of  Jesus, 
his  mother,  and  his  mother’s  sister,  Mary,  the  wife  of  Cleo- 
phas,  and  Mary  Magdalene.”  Another  evangelist  expressly 
tells  us,  that  these  pious  women  were  looking  upon  him  ; and 
may  we  not  believe,  since  it  was  deemed  of  sufficient  import- 
ance to  form  part  of  the  Psalmist’s  prophecy  of  the  trials  of 
this  day,  that  his  enemies  should  “stand  staring  and  looking 
upon  him  so  it  was  also  recorded  as  among  the  mercies  of 
this  day,  that  there  was  yet  a little  band  of  friends  to  “ look 
upon  him,”  with  an  eye  of  pity  and  of  love.  Many  a scornful 
and  a hateful  look  had  the  Saviour  borne  that  morning.  Who 
will  imagine  that  these  looks  of  deep  and  tender  sympathy 
were  not  sweet  to  him?  No,  we  cannot  but  believe  that  if 
there  were  any  thing  of  human  consolation  in  that  dark  hour 
which  came  with  healing  to  the  Saviour’s  heart,  it  came  from 
the  looks  of  those  holy  w^omen  who  had  followed  him  from 
Galilee,  and  of  that  one  disciple,  who  appears  never  to  have 
fled,  never  to  have  forsaken  him,  but  to  have  been  in  the  gar- 
den, in  the  palace  of  the  High  Priest,  at  the  foot  of  the  cross, 
and  at  the  opening  of  the  sepulchre.  “ When  Jesus,  therefore, 
saw  his  mother,  and  the  disciple  standing  by  whom  he  loved, 
he  saith  unto  his  mother,  Woman,  behold  thy  son.  Then 
saith^he  to  the  disciple,  Behold  thy  mother!  And  from  that 
hour  that  disciple  took  her  unto  his  own  home.”  In  the  ex- 
tremity of  his  own  anguish,  Christ  thought  of  her  who  had  once 
watched  at  his  cradle,  as  she  was  now  watching  at  his  cross ; 
and  by  this  act,  he  for  ever  consecrated  the  duties  of  the  rela- 
tionship between  the  mother  and  the  son,  as  some  of  the  dearest 
and  closest  on  this  side  heaven. 

If  there  be  one  ungrateful  child  in  this  assembly,  one  who 
in  the  declining  years  of  a parent,  is  living  unmindful  of  the 
mother’s  care  which  nurtured,  and  the  mother’s  love  which 
blessed  his  infancy  ; if  there  be  one  child  of  godly  parents 
here,  who  has  suffered  them  to  drop  into  their  graves,  neglected 
and  dishonoured,  deprived  of  the  heartfelt  satisfaction  of  en- 
joying  one  fruit  of  all  their  efforts,  prayers,  and  tears : or,  if 
there  be  one,  living  himself  in  affluence  or  comfort,  and  suf- 
fering the  later  years  of  his  parents  to  be  spent  in  penury  and 
wretcliedness ; let  that  heard-hearted  child  be  this  day  melted 
by  the  spectacle  of  a Saviour’s  love  ; let  him  bid  the  stagnant 
waters  of  affection  flow  ; let  him,  ere  it  be  too  late,  make  some 
slight  return,  alas  ! how  slight  it  now  must  bo,  for  all  his  early 


LECTURE  VI. 


349 


blessings ; but  above  all,  let  him  leave  this  house  of  God  to- 
day, heart-stricken  for  that  sin,  and  smiting  upon  his  breast, 
and  saying,  “ God,  be  merciful  to  me  a sinner !” 

But  who  can  worthily  appreciate  the  extent  of  filial  affec- 
tion which  the  Saviour  manifested  at  that  awful  hour?  It  is 
impossible.  It  would  require  us  to  be  partakers  of  the  Re- 
deemer’s sufferings,  before  we  could  conceive  aright  of  this 
most  touching  instance  of  the  Redeemer’s  filial  love.  One  other 
lesson  may,  however,  still  be  taught  us  by  it ; that  if  our  Lord, 
even  in  this  extremity  of  his  agony,  bleeding  at  every  pore, 
burning  with  an  unquenchable  thirst,  could  still  think  of,  and 
provide  for,  even  the  temporal  necessities  of  his  mother,  then 
who  will  for  a moment  fear  that  now,  on  the  throne  of  his 
glory,  where  he  hungers  no  more,  neither  thirsts  any  more, 
and  has  no  wants,  no  pains,  no  thoughts  of  self,  he  should 
ever,  by  any  possibility,  be  regardless  of  the  necessities,  whether 
temporal  or  spiritual,  of  his  people.  For,  has  he  not  said, 
“ Whosoever  shall  do  the  will  of  my  Father,  which  is  in 
heaven,  the  same  is  my  brother,  and  sister,  and  mother.”  Is 
there,  then,  a sinner  here  who  can  suppose  himself  forgotten? 
or  who,  under  any  circumstances,  will  ever  doubt  again,  that 
he  has  a merciful  High  Priest  who  is  touched  with  the  feeling 
of  all  his  infirmities,  since  he  has  heard  these  messages  of 
mercy,  even  from  the  cross,  “ Mother,  behold  thy  son.”  “ Son, 
behold  thy  mother.” 

Little  more  is  recorded  by  the  beloved  apostle  after  this 
touching  incident.  Others  have  told  us  that  Christ  refused 
the  wine  and  myrrjj,  usually  given  in  mercy  to  stupify  the 
sufferer  in  this  most  cruel  death.  St.  John  tells  us,  that  he 
received  the  vinegar,  the  common  drink  of  the  Roman  sol- 
diery, offered  him  no  doubt  in  mockery,  but  accepted,  that  no 
single  word  of  prophecy  should  be  left  unfulfilled ; for  that 
had  long  before  declared,  “ In  my  thirst  they  gave  me  vine- 
gar to  drink.” 

After  this,  the  only  incident  recorded  by  St.  John,  is  this 
brief  description  of  the  dying  moment,  When  Jesus,  there- 
fore, had  received  the  vinegar,  he  said.  It  is  finished ; and  he 
bowed  his  head,  and  gave  up  the  ghost.”  Literally  he  dis- 
missed his  spirit ; for  nothing  more  remained  to  be  perform- 
ed. Every  prophecy,  even  to  the  most  minute  and  circum- 
stantial, had  been  fulfilled  ; every  type  had  now  received  its 
antetype ; but  more,  far  more  than  this,  a world’s  redemption 
30 


350 


LECTURE  VI. 


was  wrought  out,  a perfect  righteousness  brought  in,  and  God 
and  man  were  reconciled. 

It  was  this,  no  doubt,  above  and  beyond  all  other,  that  the 
Saviour  spake,  when  he  uttered  that  loud  and  piercing  cry, 
“It  is  finished.”  The  great  work  is  for  ever  consummated,  the 
everlasting  gates  are  lifted  up,  a world  of  sinners  may  enter 
in.  It  is  of  this,  then,  brethren,  that  we  should  speak  during 
the  few  moments  that  remain.  In  these  mysterious  words, 
read  the  nature  and  tenor  of  our  commission  as  ministers  of 
the  everlasting  Gospel.  We  proclaim  to  you  a work  completed, 
a redemption  finished.  We  do  not  now  ask  you  to  make 
atonement  for  the  sins  of  your  past  life,  we  do  not  ask  you  to 
propitiate  an  offended  God,  to  satisfy  his  justice,  to  deserve 
his  love ; all  this  was  done  on  Calvary.  All  this,  it  was  utter- 
ly impossible  for  you  to  do  ; but  why  do  I say  you?  it  was  as 
impracticable  for  the  highest  archangel  who  stands  at  God’s 
right  hand,  as  for  the  vilest  sinner  among  ourselves : that 
angel’s  blood,  could  he  have  offered  it,  would  have  been  as 
valueless  as  the  blood  of  the  lamb  out  of  the  flock,  or  a he- 
goat  out  of  the  fold.  There  was  but  One,  the  current  of 
whose  blood  could  flow,  for  he  was  man  ; the  value  of  whose 
blood  was  infinite,  for  he  was  God.  To  this  One,  whose 
blood  so  freely  flowed  for  you,  do  we  invite  you  this  day  ; we 
ask  you,  as  sinners,  to  come  and  partake  of  his  finished  sacri- 
fice, his  perfect  work,  to  “ receive  the  atonement”  by  faith 
into  your  soul,  and  so  receiving  it,  to  stand  before  God,  a sin- 
ner still,  but  penitent  and  believing,  cleansed  in  the  blood,  and 
clothed  in  the  righteousness,  of  the  Crugified ; a sinner  saved 
by  grace,  freely,  O how  freely,  for  his  sake  alone,  pardoned, 
accepted,  justified,  reconciled  to  God  ; the  handwriting  of  or- 
dinances that  was  against  you,  taken  away  and  nailed  upon 
his  cross;  every  repented  sin  blotted  out  in  the  blood  that 
flowed  from  it : all  forgiven,  all  forgotten,  every  trace  of  en- 
mity for  ever  done  away  ; and  love,  nothing  but  love,  unmeri- 
ted love,  infinite  and  eternal  love,  infinite  in  extent,  eternal  in 
duration,  passing  from  God  the  Father,  Son,  and  Holy  Ghost, 
in  one  unbroken  stream  of  tenderness  and  compassion  to  your 
soul  for  ever.  May  God  of  his  infinite  mercy  in  Christ  Jesus, 
grant  that  there  be  not  one  sinner  among  us,  whom  that 
stream  shall  this  day  pass  beside  and  leave  uncleansed,  un- 
sanctified,  unblessed. 


LECTURE  VII. 


351 


SEVENTH  EXPOSITORY  LECTURE. 

John  xix.  41,  42. 

**  Now  in  the  place  where  he  was  cruciried  there  was  a garden ; and  in 

the  garden  a new  sepulchre ; wherein  was  never  man  yet  laid.  There 

laid  they  Jesus.” 

From  the  point  with  which  we  concluded  our  observations 
yesterday,  the  evangelist  thus  continues : “ The  Jews,  there- 
fore, because  it  was  the  preparation,  that  the  bodies  should 
not  remain  upon  the  cross  on  the  Sabbath  day,  for  that  Sab- 
bath day  was  an  high  day,  besought  Pilate  that  their  legs 
might  be  broken,  and  that  they  might  be  taken  away.”  How 
closely  do  men  cling  to  the  shadow  of  religion,  long  after  they 
have  forsaken  the  substance ! Throughout  the  whole  of  the 
closing  narrative  of  our  Lord’s  life,  nothing  strikes  us  more 
frequently,  or  more  forcibly  than  this.  These  very  men,  who 
scrupled  not  to  crucify  the  Son  of  God,  and  put  him  to  an 
open  shame,  would  “ not  enter  the  judgment-hall  lest  they  be 
defiled  ,*  would  not  put  Judas’s  money  into  the  treasury,  “ be- 
cause it  was  the  price  of  blood  would  not  suffer  the  bodies 
to  remain  on  the  cross,  because  they  polluted  the  Sabbath. 
Well  did  our  Lord  know  these  men,  when  he  said,  “ Ye  strain 
at  a gnat,  and  swallow  a camel.” 

Beware,  brethren,  of  putting  any  formal  observances  in  the 
place  of  spiritual  obedience  ; whether  they  be  church-goings, 
or  sacraments,  or  Bible  readings,  remember  that  they  do  not 
in  themselves  constitute  godliness ; they  are  but  as  the  means 
to  an  end,  and  that  end  is  plainly  set  before  you  by  the  apostle, 
when  he  says,  “ Whose  faith  follow,  considering  the  end  of 
their  conversation  : Jesus  Christ,  the  same  yesterday,  and  to- 
day, and  for  ever.”  “ That  in  simplicity  and  godly  sincerity, 
not  with  fleshly  wisdom,  but  by  the  grace  of  God,  you  may 
have  your  conversation  in  the  world.”  But  false  and  worth- 
less as  were  the  real  motives  of  the  Jews  in  this  attention  to 
outward  observances,  while  they  were  neglecting  the  weightier 
matters  of  the  law,  justice  and  truth,  the  ostensible  motive  is 
not  to  be  despised.  It  marked  a regard  for  the  Sabbath,  when 
there  was  so  much  anxiety  for  the  “ preparation.”  How  much 
better  would  the  Lord’s  day  be  observed  among  ourselves,  if 
the  day  which  precedes  it  were  in  some  degree  made  a day 
of  preparation  ! If  the  Saturday  evening,  for  instance,  were 
devoted  to  those  subjects  and  employments  which  are  to  occupy 
the  Sunday.  How  differently,  at  least  among  a very  large 
and  influential  portion  of  society,  that  evening  and  that  night 
are  spent,  we  need  not  tell. 


352 


LECTURE  VII. 


But  if  the  word  of  God  be  true  which  says,  “ The  prepara- 
tion of  the  heart  is  from  the  Lord  and  if  of  all  his  blessings, 
God  has  said,  “ Nevertheless,  1 will  be  inquired  of  by  you 
we  need  feel  no  surprise  at  neglected  Sabbaths,  or  unhallowed 
Sabbaths,  or  unprofitable  Sabbaths,  where  “ preparation”  is 
unthought  of,  and  the  heartfelt  desire  of  the  blessing  unknown. 
Very  much  in  proportion  as  Sabbath  blessings  are  sought  in 
faith,  and  expected  in  faith,  will  God  give  their  increase,  for 
here  in  an  especial  manner  that  word  is  constantly  fulfilling, 
“ To  him  who  hath  shall  more  be  given.” 

“ Then  came  the  soldiers,  and  brake  the  legs  of  the  first,  and 
of  the  other,  which  was  crucified  with  him.”  So  is  it,  as  the 
wise  man  said,  that  “ All  things,”  that  is,  all  outward  things, 
“ come  alike  to  all.”  The  one  was  the  reprobate  blasphemer, 
the  other  the  happy  and  accepted  penitent,  he  who  was  that 
very  day  to  be  in  Paradise  with  Jesus ; yet  here  there  is  no 
distinction  made ; they  brake  the  legs  of  both.  We  might 
have  thought  that  he,  to  whom  in  a few  short  hours  such  glories 
and  such  happiness  should  be  revealed,  might  have  been  spared 
this  last  inffliction,  but  God  appointed  otherwise;  perhaps  to 
teach  us  in  our  own  case,  that  where  sin  is  pardoned,  though 
justice  has  no  claim  against  us,  love  still  holds  the  rod,  and 
will  punish  many  a pardoned  child  of  God,  perhaps  for  sin 
long  since  forgiven,  as  David’s  was,  “ The  Lord  hath  put 
away  thy  sin  ; thou  shalt  not  die ; nevertheless  the  child  that 
is  born  unto  thee,  shall  surely  die.”  Perhaps,  I say  then,  for 
sin  long  since  forgiven,  but  certainly  “ for  our  profit,”  as  the 
apostle  says,  “ that  we  may  be  partakers  of  his  holiness;”  for 
“ when  we  are  judged,  we  are  chastened  of  the  Lord,  that  we 
should  not  be  condemned  with  the  world.” 

There  is  nothing  more  striking  throughout  the  whole  of  the 
instructive  narrative  in  which  we  are  engaged,  and  nothing  will 
better  repay  a close  and  careful  investigation,  than  the  different 
methods  in  which  the  several  prophecies  of  God  were  fulfilled. 
Observe  a single  instance.  God  had  declared  many  centuries 
before  by  the  type  of  the  Paschal  Lamb,  that  “ a bone  of  Jesus 
should  not  be  broken.”  See,  then,  from  the  manner  in  which 
it  w^as  fulfilled,  how  little  need  God  has  of  miraculous  exertions 
and  supernatural  means  to  fulfil  his  appointments;  how  often 
does  he  bring  about  his  most  special  purposes  in  the  most 
common  manner,  and  by  the  most  ordinary  actions  of  men  ! 
Had  we  read  the  prophecy,  we  should  have  been  perplexed  to 
imagine  how  God  would  have  ruled  and  overruled  the  power 
of  his  enemies,  to  keep  it  from  this  last  forbidden  act  of  wanton 


LECTURE  VII. 


353 


cruelty  ; when  the  time  comes,  how  naturally  do  we  see  it 
fulfilled ; no  control  whatever  laid  upon  the  actors  ; their  will 
was  perfectly  free,  to  treat  Jesus  and  the  malefactors  alike,  or 
differently,  as  it  seemed  good  to  them,  and  yet  the  purpose  of 
our  God  standeth  sure,  and  is  fulfilled  by  them  of  their  own 
accord,  upon  the  plainest  and  most  rational  ground  imaginable, 
“ When  they  saw  that  he  was  dead  already,  they  brake  not  his 
legs.”  No!  the  object  was  already  gained,  life  had  departed, 
and  no  bone  of  him  was  broken.  And  yet  men  argue,  that  if 
God  really  thus  appointed  our  down-sittings  and  our  up-risings, 
our  will  would  be  coerced,  and  we  should  be  mere  machines  ! 
Yet  in  practice,  we  are  every  moment  of  our  lives  verifying 
God’s  foreknov/ledge,  and  fulfilling  God’s  appointment,  with  a 
will  equally  unbiassed,  equally  unfettered  as  the  Roman  sol- 
diery, and  that  foreknowledge  cannot  fail,  and  that  appoint- 
ment must  stand,  and  man  or  angel  cannot  alter  it.  This  is  a 
great  mystery  ; wait  with  patience  for  a little  while,  until  you 
get  within  the  veil,  and  all  will  be  clear. 

But  though  they  brake  not  his  bones,  yet  could  they  not  re- 
frain from  another  act  of  the  most  gratuitous  barbarity.  “ One 
of  the  soldiers  with  a spear  pierced  his  side,  and  forthwith 
came  thereout  blood  and  water.”  The  soldier’s  intention  was 
sufficently  obvious;  it  was  to  make  assurance  doubly  sure, 
to  search  for  life  at  the  well-head,  that  he  thus  thrust  his  spear 
into  the  heart  of  Jesus.  But  while  merely  gratifying  a savage 
nature,  that  Roman  soldier  was  adding  the  strongest  testimo- 
ny to  the  Christian’s  hope,  by  proving  beyond  all  doubt  and 
past  all  controversy  that  Christ  was  really  dead.  The  most 
incredulous  of  beholders,  when  he  saw  the  heart’s  blood  gush 
forth  upon  the  ground,  could  doubt  no  longer. 

There  is  little  question,  however,  that  even  more  than  this 
was  taught  us  by  that  soldier’s  act  of  fierce  barbarity  ; or  the 
mingled  stream  which  flowed  from  the  heart  of  the  Saviour, 
would  scarcely  have  been  alluded  to  by  the  Divine  Spirit, 
when  he  says,  “ This  is  he  that  came  by  water  and  blood, 
even  Jesus  Christ ; not  by  water  only,  but  by  water  and  blood.” 

Each,  then,  typified  a blessing  of  which  we  equally  stand 
in  need,  and  both  freely  purchased  for  us  at  that  hour  on 
Calvary : the  blood  to  obtain  for  us  remission,  to  sprinkle  tha 
conscience,  to  quiet  the  soul ; and  the  water  to  regenerate,  and 
to  cleanse  us  from  all  unrighteousness.  Justification,  then, 
and  sanctification,  were  in  that  stream  ; What  God  there  or- 
dered to  flow  together,  let  no  man  attempt  to  separate.  Seek 
30* 


354 


LECTURE  VII. 


both  at  the  same  source,  and  from  the  heart  of  the  same  Sa- 
viour, and  with  the  pardon  of  every  past  sin,  you  shall  receive 
grace  and  strength  for  future  holiness. 

But,  brethren,  do  not  deceive  yourselves.  Are  you  really 
engaged  in  doing  this  ? It  is  a daily  work  ; that  blood  needs 
daily  application  to  the  conscience;  no  sin,  however  small  it 
may  appear,  however  deeply  repented  of,  is  pardoned,  until  it 
has  been  carried  there  to  that  blood  of  sprinkling.  That  water 
needs  daily  application  to  your  heart,  no  accession  of  grace 
is  ever  granted  until  it  is  truly  sought  in  those  life-giving 
streams  of  the  Divine  Spirit,  sanctifying  while  they  cleanse. 

This  act,  again,  fulfilled  another  prophecy.  “ They  shall 
look  on  him  whom  they  pierced.”  So  minutely  was  every  out- 
rage registered,  that  even  this  insult  to  the  dead  body  of  the 
Saviour  was  thought  worthy  of  a place  in  prophecy.  Again, 
CO  teach  you  that  every  blow  is  numbered,  that  in  every  trial 
and  affliction,  not  one  pain,  one  sorrow,  more  than  God  has 
wisely  and  mercifully  appointed,  can  fall  to  his  people’s  lot; 
that  every  thrust  of  the  spear,  every  stroke  of  the  rod,  is  regis- 
tered on  high  before  it  is  inflicted  here,  and  therefore,  that  it 
cannot  in  the  slightest  degree  depend  on  the  will  of  your  ene- 
mies, but  on  your  Father’s  word. 

And  now  as  the  evening  drew  on,  when  the  Sabbath  com- 
menced, it  w'as  necessary  that  the  bodies  should  be  taken  down 
and  committed  to  the  sepulchre.  Here,  then,  we  find  Joseph 
of  Arimathea,  and  Nicodernus,  both  secret  followers,  and  yet 
as  it  appears,  both  earnest  followers  of  Jesus,  begging  the  body 
of  Pilate. 

It  is  a hopeful  sign  when  men’s  faith  grows  in  times  of  dan- 
ger. These  men  during  the  lifetime  of  our  Lord  were  secret 
followers  for  fear  of  the  Jews,  and  one  at  least  would  only 
come  to  him  at  night.  Then  there  was  comparatively  little  dan- 
ger in  the  avowal ; and  now  both  go  openly,  and  as  St.  Mark 
declares,  “ boldly,  when  his  dearest  friends  were  scattered.” 
Who  shall  despise  the  bruised  reed,  or  the  smoking  flax,  or  the 
day  of  small  things  ? Many  a timid  follower,  if  he  be  sincere, 
is  in  time  strengthened  by  God’s  grace  for  the  front  rank  of 
the  battle,  and  the  most  fearful  onset  of  the  enemy.  Take 
courage,  therefore,  if  you  have  entered  upon  the  good  course, 
if  you  have  enlisted  in  the  army  of  Christ ; only  persevere, 
and  you  shall  one  day  be  “ more  than  conqueror  through  him 
that  loveth  you.” 

Having,  then,  obtained  the  consent  of  Pilate,  “ They  took  the 
body  and  wound  it  in  linen  clothes,  with  the  spices,  as  the  man 


LECTURE  Vir. 


355 


ner  of  the  Jews  is  to  bury.  Now  in  the  place  where  he  was  cru- 
cified there  was  a garden  ; and  in  the  garden  a new  sepulchre, 
wherein  was  never  man  yet  laid.  There  laid  they  Jesus  there- 
fore”— yes,  brethren,  even  in  the  sepulchre,  to  prove  to  us  the 
blessed  truth  that  the  grave  shall  retain  none  of  his  followers, 
for  that  it  could  not  retain,  even  though  it  held  himself.  It  is 
truly  an  unspeakable  consolation  to  the  Christian,  to  know  that 
his  Redeemer  passed  through  the  valley  of  the  shadow  of 
death  ; for  let  men  talk  as  they  will,  there  is  no  man  except 
he  be  indeed  rooted  and  built  up  in  Christ,  who  can  look  for- 
ward to  that  last  great  wrench  which  separates  us  from  all  here 
below,  without  a pang.  And,  weakness  though  it  be,  it  is  not 
death  alone  that  gives  this  feeling;  there  is  something  in  the 
prospect  of  the  cold,  dark  prison-house  of  the  grave,  from 
which  all  nature  shrinks.  Happy,  then,  is  it  for  the  believer 
to  know,  that  there  his  Lord  and  Master  has  gone  before  him, 
that  he  has  sanctified  not  only  the  believer’s  death,  but  the  be- 
liever’s grave,  and  made  the  corruption  of  that  last  bed,  sweet 
by  lying  down  there.  When,  therefore,  you  are  called,  as 
most  of  you  must  one  day  be,  to  follow  to  that  last  abode  the 
parent  of  your  love,  the  husband  or  wife  of  your  bosom,  the 
child  of  your  affections,  take  comfort  from  the  thought,  I go 
to  place  them  there,  where  Jesus  lay  ; in  the  house  appointed 
for  all  living,  but  still  in  the  house  which  my  Lord  hath  swept, 
and  garnished,  and  furnished  for  himself,  and  where  he  will 
watch  over  those  dear  remains,  until  he  reunites  them  to  their 
never-dying  spirit,  and  glorifies  them  with  himself. 

When  your  own  turn  shall  arrive,  and  you  are  summoned 
to  that  narrow  dwelling,  let  the  same  reflection  cheer  and  en- 
lighten it  for  yourself.  I go  to  lie  where  Jesus  lay,  to  sleep 
where  Jesus  slept:  it  was  a dark  and  cheerless  dwelling  till 
the  Lord  of  heaven  left  even  there  some  ray  of  light  and  love. 
He  came  to  deliver  them  who  through  fear  of  death  were  all 
their  lifetime  subject  to  the  bondage,”  and  he  will  deliver  me. 
1 cannot  fear  the  power  of  death,  when  I know  that  Christ  has 
long  since  drawn  his  sting,  and  that  the  moment  I depart,  my 
soul  shall  be  with  Christ,  which  is  far  better  than  all  here  be- 
low. I cannot  dread  the  sleep  of  the  body  in  the  grave,  when 
I also  know  that  the  word  of  my  God  is  pledged,  that  “all 
those  who  sleep  in  Jesus,  shall  God  bring  with  him.” 

Brethren,  if  you  would  sleep  in  Jesus,  you  must  live  in  Je- 
sus ; for  so  only  can  you  insure  the  blessing,  that  when  your 
heart  and  your  flesh  fail  you,  he  will  be  the  strength  of  your 
heart,  and  your  portion  for  ever. 


856 


LECTURE  VIII. 


EIGHTH  EXPOSITORY  LECTURE. 

St.  John  xx.  13. 

'‘And  they  say  unto  her,  Woman,  why  weepest  thou?  She  saith  unto 
them.  Because  they  have  taken  away  my  Lord,  and  I know  not  where 
they  have  laid  him.” 

We  resume  the  expositions  in  which  we  are  engaged  at 
the  beginning  of  the  chapter  from  which  the  text  is  taken. 
The  Jewish  Sabbath  which  has  succeeded  the  day  of  our 
Lord’s  crucifixion,  was  now  over,  the  day-break  of  the  first 
Christian  Sabbath  had  not  yet  dawned,  and  while  yet  in  the 
gray  twilight  of  the  morning,  cometh  Mary  Magdalene  unto 
the  sepulchre. 

A sense  of  great  benefits  received  from  God  will  invaria- 
bly produce  great  activity  for  God.  Out  of  Mary  Magdalene 
Christ  had  cast  out  seven  devils;  and  if  she  were  also,  as 
many  suppose,  the  person  who  loved  much,  because  she  had 
been  forgiven  much,  there  is  still  less  cause  for  astonish- 
ment, that  she  was  now  first  at  the  sepulchre.  She  came  not, 
however,  alone,  but  as  we  find  from  the  other  evangelists, 
with  that  company  of  pious  women  who  had  so  frequently 
attended  our  Lord,  and  who,  doubtless,  all  expected  to  find 
him  still  in  the  grave,  and  had  brought  the  ointments  for  his 
embalming.  There  was  much  of  love,  mingled  with  much 
of  ignorance,  in  their  errand.  There  was  love  in  that  they 
came  to  honour  him,  whom  all  the  rest  of  the  world  had 
deserted ; there  was  ignorance,  in  that  they  thought  to  find 
him  in  the  sepulchre,  who  had  so  often  and  so  plainly  told 
them,  that  the  grave  could  not  retain  him. 

The  great  difficulty  which  occurred  to  the  minds  of  the 
women,  and  which  formed  their  conversation  by  the  way, 
was,  as  we  learn  from  St  Mark,  “ Who  shall  roll  us  away 
the  stone  from  the  door  of  the  sepulchre,”  for  it  was  very 
large:  doubtless  they  were  convinced,  that  if  this  were  over- 
come, all  would  be  well,  and  they  should  find  their  Lord. 
They  were  equally  mistaken  in  both  these  expectations. 
The  stone  was  no  impediment  for  it  was  already  removed, 
and  yet  they  did  not  find  the  Saviour.  How  often  in  pass- 
ing through  life,  do  the  same  results  occur ! We  view  from 
I distance  difficulties  which  we  never  expect  to  overcome, 
some  event  that  will  be  too  much  for  our  fortitude,  some 
trial  that  will  be  too  great  for  our  faith ; yet  as  the  day  of 
trouble  approaches,  the  difficulty  has  subsided,  or  the  provi- 
dence of  God  has  made  it  easy,  or  all  that  we  feared  to  do  is 
done  for  us,  and  the  stone  which  the  utmost  efforts  of  our 
strength  could  not  have  stirred,  some  unseen  hand  has  rolled 
away. 


LECTURE  VIII. 


357 


Yet  even  here  the  parallel  does  not  finish  between  these 
women  and  ourselves;  we  meet  it  again  in  the  disappoint^ 
ment  which  often  follows  the  removal  of  our  difficulties ; the 
change  of  circumstances  brings  with  it  too  frequently  only  a 
change  of  sorrows,  or  a change  of  temptations.  Thus,  for 
instance:  Are  you  withheld  by  outward  situation  from  many 
of  the  privileges  of  the  Gospel,  perhaps  obliged  to  lead  a 
life  as  regards  spiritual  things  of  perpetual  privation  or  re- 
straint! and  is  the  constant  feeling  of  your  mind,  Were  this 
but  different,  would  it  please  God  to  release  me  from  this 
thraldom ; could  my  present  occupation  be  altered,  my  pre- 
sent relationships  changed,  then,  indeed,  I should  enjoy  so 
much  more  of  spiritual  communion,  then  I could  act  so  much 
more  easily  according  to  the  light  which  God  has  given  me, 
that  I might  indeed  be  said  to  have  found  the  Saviour, 
which  under  present  circumstances  I shall  never  do!  Breth- 
ren, such  feelings  as  these  are  of  far  more  frequent  occur- 
rence than  you  imagine.  It  would  be  painful  to  say,  how 
often  they  are  to  be  met  with,  and  how  often  they  end  only 
in  disappointment.  The  difficulty  has  been  removed,  but 
the  promised  benefit  has  never  been  realized.  The  stone  is 
rolled  away,  but  the  Saviour  is  not  found. 

There  can,  indeed,  be  little  doubt,  that  the  expectation  of 
great  spiritual  benefit  from  any  change  of  outward  circum- 
stances is  generally  a mere  delusion  of  our  spiritual  enemy, 
to  induce  us  to  procrastinate  repentance,  to  postpone  the 
time  for  drawing  nearer  to  God ; that  so  far  from  present 
difficulties,  or  present  impediments,  really  forming  hindran- 
ces, they  are  just  those  very  things  which  God  sees  we  have 
most  need  of  for  the  spiritual  growth  and  benefit  of  our 
souls.  In  this  we  are  fully  borne  out  by  the  experience  to 
which  I have  alluded;  for  oftentimes,  the  persons  whom  we 
have  seen  watchful,  prayerful,  humble  Christians,  while  sur- 
rounded by  difficulties,  have  become  forward,  self-righteous, 
and  even  careless  in  their  walk  and  conversation,  when 
all  outward  difficulties  have  vanished.  It  is  within  only  that 
all  desirable  change  must  be  effected:  as  is  the  heart  so  is 
the  life,  and  so  is  the  man. 

Immediately  upon  the  disappointment  of  Mary  Magda- 
lene, we  read,  “ Then  she  runneth,  and  cometh  to  Simon 
Pt  ter,  and  to  the  other  disciple  whom  Jesus  loved,  and  saith 
unto  them,  They  have  taken  away  the  Lord  out  of  the  se- 
pulchre, and  we  know  not  where  they  have  laid  him.”  We 
might  almost  have  imagined,  from  the  lamentation  of  Mary, 
that  the  loss  of  the  Saviour’s  body  was  a greater  trial  than 
even  the  crucifixion  itself.  Her  lamentation  seems  to  infer, 
it  was  true  that  Jesus  was  dead,  but  still  while  even  the 
body  remained,  there  was  some  opportunity  to  testify  grati- 
tude and  love,  but  now  that  this  is  taken,  hope  itself  seems 


358 


LECTURE  VIII. 


Utterly  extinguished.  How  true  it  is,  that  every  trial  of  the 
Christian  flows  from  unbelief.  Unbelief,  even  though  joined 
with  great  affection,  as  it  here  unquestionably  was,  will 
often  mistake  God’s  dealings  so  far  as  not  only  to  paint  sup- 
posed trials  in  the  darkest  colours,  but  to  convert  mercies 
themselves  into  afflictions.  “ Then  she  runneth,  and  cometh 
to  Simon  Peter,  and  to  the  other  disciple  whom  Jesus  loved, 
and  saith  unto  them.  They  have  taken  away  the  Lord  out 
of  the  sepulchre,  and  we  know  not  where  they  have  laid 
him.”  Immediately  upon  receiving  her  report,  they  hasten- 
ed to  the  sepulchre,  and  finding  it  to  be  as  she  had  assured 
them,  untenanted  by  him  for  whom  they  searched,  “ They 
went  away  again,”  says  the  evangelist,  “unto  their  own 
home.” 

We  will  not  say  that  they  were  speedily  satisfied,  that  a 
little  more  time,  and  a little  more  faith,  and  a little  more 
patience,  would  have  brought  a full  reward ; but  this  we 
may  say,  that  she  who  waited  the  longest  received  the  rich- 
est recompense.  God  seldom  disappoints  a waiting  servant. 
David  knew  this  when  he  said,  “ I wait  for  the  Lord,  my 
soul  doth  wait  for  him;  yea,  my  soul  waiteth  for  the  Lord 
more  than  they  that  watch  for  the  morning ; I say,  more  than 
they  that  watch  for  the  morning.”  And  as  he  elsewhere 
adds,  “None  that  wait  on  thee  shall  be  ashamed.”  “But 
Mary,”  says  the  evangelist,  “ stood  without  at  the  sepulchre, 
weeping ; and  as  she  wept,  she  stooped  down,  and  looked 
into  the  sepulchre,  and  seeth  two  angels  in  white,  sitting, 
the  one  at  the  head,  and  the  other  at  the  feet,  where  the 
body  of  Jesus  had  lain.  And  they  say  unto  her.  Woman, 
why  weepest  thou  1 She  saith  unto  them,  Because  they  have 
taken  away  my  Lord,  and  I know  not  where  they  have  laid 
him.”  What  a remarkable  evidence  of  the  intensity  of 
Mary’s  grief  is  afforded  by  the  fact,  that  even  a vision  of 
angels  does  not  interrupt  it ! She  is  so  completely  absorbed 
by  this  one  feeling,  that  there  is  no  surprise,  no  symptom  of 
astonishment;  she  answers  the  angelic  speaker  as  if  she  had 
conversed  with  angels  all  her  life. 

“And  when  she  had  thus  said,  she  turned  herself  back,” 
that  is,  from  looking  into  the  sepulchre,  “and  saw  Jesus 
standing  and  knew  not,”  probably  because  her  eyes  were 
blinded  by  her  tears,  “that  it  was  Jesus.  Jesus  saith  unto 
her.  Woman,  why  weepest  thou  I Whom  seckest  thoul 
She,  supposing  him  to  be  the  gardener,  saith  unto  him.  Sir, 
if  thou  hast  borne  him  hence,  tell  me  where  thou  hast  laid 
him,  and  I will  take  him  away.”  Observe!  no  mention  of 
the  name  of  Christ ; her  own  heart  is  too  full  to  imagine 
that  any  reference  more  distinct  than  this  can  be  needed 
“If  thou  hast  borne  him  hence.”  “Jesus  saith  unto  her 
Mary.  She  turned  herself,  and  saith  unto  him,vRabboni 


LECTURE 


VIII. 


^59 


which  is  to  say,  Master/’  There  was  something  in  the 
accents  of  that  well-known  voice  when  it  pronounced  her 
name,  which  left  no  possibility  to  doubt  the  speaker.  How 
touching  and  beautiful  a comment  upon  our  Lord’s  own 
words,  “ My  sheep  hear  my  voice they  know  the  voice 
of  their  Shepherd,  when  they  hear  it  in  his  word  and  in  his 
providences,  in  his  blessings  and  in  his  chastenings,  as  dis- 
tinctly and  as  immediatel}^  as  Mary  Magdalene  knew  who 
was  speaking  to  her  at  that  moment  in  the  garden  of  the 
sepulchre.  This  is  a high  mystery,  but  I speak  as  concern- 
ing Christ  and  his  Church:  for  is  it  iiQt  said  that  he  shall 
manifest  himself  to  them  as  he  does  not  unto  the  world ; 
and  does  not  experience  fully  justify  it,  when  they  hear  a 
voice  which  the  world  cannot  hear,  and  see  a hand  which 
the  world  cannot  see  7 

Upon  Mary  saying  “Master,”  she  had  probably  thrown 
herself  at  his  feet,  for  our  Lord  immediately  adds,  “ Touch 
me  not ; for  I am  not  yet  ascended  to  my  Father ; but  go  to 
my  brethren,  and  say  unto  them,  I ascend  unto  my  Father 
and  your  Father,  and  to  my  God  and  your  God.” 

How  blessed,  how  soul-encouraging  a message  for  the 
poor,  trembling  disciples ! They  perhaps  would  have  felt, 
the  moment  they  were  satisfied  of  the  resurrection  of  Christ, 
Now  all  communion  of  feeling  between  us  will  be  for  ever 
at  an  end ; what  can  he  who  stands  at  the  right  hand  of 
God  feel  in  common  with  us,  poor  worms  of  earth?  To  tell 
them,  therefore,  that  he  was  risen,  would  have  brought  com- 
paratively but  little  comfort  to  their  souls.  How  conside- 
rate, then,  in  our  risen  Lord,  that  this  should  be  the  message 
in  which  the  great  and  glorious  event  of  the  resurrection 
should  be  announced  to  them ! The  God  to  whom  I go  is 
your  God,  the  Father  to  whom  I now  return  is  your  Father, 
your  reconciled  Father  in  me.  What  assurance  could  the 
weakest  disciple,  what  could  the  fallen  and  penitent  Peter 
himself  desire,  that  was  not  conveyed  to  him  in  these 
words  ? 

Derive  much  comfort,  then,  my  Christian  brethren,  from 
this  most  blessed  announcement : you  worship,  and  serve, 
and  love  a risen  Saviour.  Death  could  not  hold  him,  the 
grave  could  not  confine  him,  Satan  could  not  vanquish  him: 
over  all  these  he  triumphed,  and  he  triumphed  gloriously, 
going  down  into  their  own  dominions,  and  in  the  grave,  the 
very  stronghold  of  their  citadel,  meeting  death  face  to  face, 
and  there  for  ever  vanquishing  him,  and  having  slain  the 
tyrant,  breaking  in  pieces  the  fetters  wherewith  he  hath 
bound  all  the  generations  of  men  as  hopeless  captives.  But 
in  what  manner  are  you  individually  interested  in  the  tri- 
umphs of  the  Saviour  ? It  is  not  merely  that  as  Christ  died 
for  your  sins,  so  he  rose  again  for  your  justification  ; it  is 


860 


LECTURE  VIII. 


not  merely  that  as  he  went  down  as  your  surety  into  the 
grave,  after  paying  the  great  debt  to  man,  so  the  very  fact 
that  he  came  up  again,  the  very  freedom  of  the  surety, 
proves  that  all  that  mighty  debt  was  cancelled,  that  infinite 
justice  itself  has  now  no  demands  against  his  people.  But 
you  must  feel  your  own  individual  share  in  these  great  be- 
nefits, and  this  can  only  be  done  by  an  individual  appropri- 
ation of  those  most  comfortable  words,  “ I go  to  my  Father, 
and  your  Father  ; and  to  my  God,  and  your  God  ” Have 
you  reason  to  believe  that  these  relationships  hold  good  as 
regards  yourself?  By  nature  you  are  the  children  of  wrath, 
even  as  others;  have  you  by  grace  been  made  the  children 
of  God  ] Has  God  now  become  your  Father  1 As  St.  Peter 
asks.  Have  you  “been  begotten  again  unto  a lively  hope  by 
the  resurrection  of  Jesus  Christ  from  the  dead,  to  an  inheri- 
tance uncorruptible,  and  undefiled,  and  that  fadeth  not 
away,  reserved  in  heaven  for  you  ?”  If  you  have  good  rea- 
son to  believe  that  you  have,  then  what  peace,  what  joy, 
are  yours!  The  humblest,  feeblest  believer  among  ourselves 
may  ask  in  the  triumphant  language  of  an  apostle,  “O  death, 
where  is  thy  sting,  O grave,  where  is  thy  victory?”  All  that 
Christ  on  this  day  did,  he  did  for  me ; for  me  he  died,  for 
me  he  descended  to  the  grave,  for  me  he  rose  again.  Not 
one  covenanted  mercy  then  purchased  but  was  bought  for 
me,  not  one  blessing  by  this  act  secured  for  the  most  be- 
loved of  his  apostles  which  is  not  secured  to  me,  although 
the  chief  of  sinners,  the  most  worthless  of  his  people.  Wdl, 
therefore,  may  you  this  day  unite  in  that  most  affecting 
song  of  the  Church  militant,  which  shall  never  be  equalled 
but  by  the  new  song  of  the  Church  triumphant,  “ Christ  our 
passover  is  sacrificed  for  us,  therefore  let  us  keep  the  feast ; 
Christ  being  raised  from  the  dead,  dieth  no  more;  death 
hath  no  more  dominion  over  him ; Christ  is  risen  from  the 
dead,  and  become  the  first  fruits  of  them  that  slept.”  There- 
fore may  we,  his  people,  sleep  in  peace,  when  we  commit  our 
bodies  to  the  ground,  “earth  to  earth,  ashes  to  ashes,  dust 
to  dust,”  “ in  sure  and  certain  hope  of  the  resurrection  to 
eternal  life,  through  our  Lord  Jesus  Christ,  who  shall  change 
our  vile  body,  that  it  may  be  made  like  unto  his  glorious 
body,  according  to  the  mighty  working  whereby  he  is  able 
to  subdue  all  things  unto  himself.”* 


* Burial  service. 


THE  END. 


^ ' 


4^ 


^5 


